Matius 11:3
Konteks11:3 “Are you the one who is to come, 1 or should we look for another?”
Matius 21:9
Konteks21:9 The crowds that went ahead of him and those following kept shouting, 2 “Hosanna 3 to the Son of David! Blessed is the one who comes in the name of the Lord! 4 Hosanna in the highest!”
Matius 21:23
Konteks21:23 Now after Jesus 5 entered the temple courts, 6 the chief priests and elders of the people came up to him as he was teaching and said, “By what authority 7 are you doing these things, and who gave you this authority?”
Matius 1:1-25
Konteks1:1 This is the record of the genealogy 8 of Jesus Christ, the son of David, the son of Abraham.
1:2 Abraham was the father 9 of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, 1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.
David was the father of Solomon (by the wife of Uriah 10 ), 1:7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, 11 1:8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah, 1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, 1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, 12 Amon the father of Josiah, 1:11 and Josiah 13 the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:12 After 14 the deportation to Babylon, Jeconiah became the father of Shealtiel, 15 Shealtiel the father of Zerubbabel, 1:13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, 1:14 Azor the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, 1:15 Eliud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, 1:16 and Jacob the father of Joseph, the husband of Mary, by whom 16 Jesus was born, who is called Christ. 17
1:17 So all the generations from Abraham to David are fourteen generations, and from David to the deportation to Babylon, fourteen generations, and from the deportation to Babylon to Christ, 18 fourteen generations.
1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, 19 she was found to be pregnant through the Holy Spirit. 1:19 Because Joseph, her husband to be, 20 was a righteous man, and because he did not want to disgrace her, he intended to divorce her 21 privately. 1:20 When he had contemplated this, an 22 angel of the Lord 23 appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 1:21 She will give birth to a son and you will name him 24 Jesus, 25 because he will save his people from their sins.” 1:22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 1:23 “Look! The virgin will conceive and bear a son, and they will call him 26 Emmanuel,” 27 which means 28 “God with us.” 29 1:24 When Joseph awoke from sleep he did what the angel of the Lord 30 told him. He took his wife, 1:25 but did not have marital relations 31 with her until she gave birth to a son, whom he named 32 Jesus.
Markus 11:9
Konteks11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 33 Blessed is the one who comes in the name of the Lord! 34
Lukas 13:35
Konteks13:35 Look, your house is forsaken! 35 And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” 36
Lukas 13:19
Konteks13:19 It is like a mustard seed 37 that a man took and sowed 38 in his garden. It 39 grew and became a tree, 40 and the wild birds 41 nested in its branches.” 42
Lukas 1:1-80
Konteks1:1 Now 43 many have undertaken to compile an account 44 of the things 45 that have been fulfilled 46 among us, 1:2 like the accounts 47 passed on 48 to us by those who were eyewitnesses and servants of the word 49 from the beginning. 50 1:3 So 51 it seemed good to me as well, 52 because I have followed 53 all things carefully from the beginning, to write an orderly account 54 for you, most excellent Theophilus, 1:4 so that you may know for certain 55 the things you were taught. 56
1:5 During the reign 57 of Herod 58 king of Judea, there lived a priest named Zechariah who belonged to 59 the priestly division of Abijah, 60 and he had a wife named Elizabeth, 61 who was a descendant of Aaron. 62 1:6 They 63 were both righteous in the sight of God, following 64 all the commandments and ordinances of the Lord blamelessly. 65 1:7 But they did not have a child, because Elizabeth was barren, 66 and they were both very old. 67
1:8 Now 68 while Zechariah 69 was serving as priest before God when his division was on duty, 70 1:9 he was chosen by lot, according to the custom of the priesthood, 71 to enter 72 the holy place 73 of the Lord and burn incense. 1:10 Now 74 the whole crowd 75 of people were praying outside at the hour of the incense offering. 76 1:11 An 77 angel of the Lord, 78 standing on the right side of the altar of incense, appeared 79 to him. 1:12 And Zechariah, visibly shaken when he saw the angel, 80 was seized with fear. 81 1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 82 and your wife Elizabeth will bear you a son; you 83 will name him John. 84 1:14 Joy and gladness will come 85 to you, and many will rejoice at 86 his birth, 87 1:15 for he will be great in the sight of 88 the Lord. He 89 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 90 1:16 He 91 will turn 92 many of the people 93 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 94 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, 95 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 96 said to the angel, “How can I be sure of this? 97 For I am an old man, and my wife is old as well.” 98 1:19 The 99 angel answered him, “I am Gabriel, who stands 100 in the presence of God, and I was sent to speak to you and to bring 101 you this good news. 1:20 And now, 102 because you did not believe my words, which will be fulfilled in their time, 103 you will be silent, unable to speak, 104 until the day these things take place.”
1:21 Now 105 the people were waiting for Zechariah, and they began to wonder 106 why he was delayed in the holy place. 107 1:22 When 108 he came out, he was not able to speak to them. They 109 realized that he had seen a vision 110 in the holy place, 111 because 112 he was making signs to them and remained unable to speak. 113 1:23 When his time of service was over, 114 he went to his home.
1:24 After some time 115 his wife Elizabeth became pregnant, 116 and for five months she kept herself in seclusion. 117 She said, 118 1:25 “This is what 119 the Lord has done for me at the time 120 when he has been gracious to me, 121 to take away my disgrace 122 among people.” 123
1:26 In the sixth month of Elizabeth’s pregnancy, 124 the angel Gabriel 125 was sent by 126 God to a town of Galilee called Nazareth, 127 1:27 to a virgin engaged 128 to a man whose name was Joseph, a descendant of David, 129 and the virgin’s name was Mary. 1:28 The 130 angel 131 came 132 to her and said, “Greetings, favored one, 133 the Lord is with you!” 134 1:29 But 135 she was greatly troubled 136 by his words and began to wonder about the meaning of this greeting. 137 1:30 So 138 the angel said to her, “Do not be afraid, 139 Mary, for you have found favor 140 with God! 1:31 Listen: 141 You will become pregnant 142 and give birth to 143 a son, and you will name him 144 Jesus. 145 1:32 He 146 will be great, 147 and will be called the Son of the Most High, 148 and the Lord God will give him the throne of his father 149 David. 1:33 He 150 will reign over the house of Jacob 151 forever, and his kingdom will never end.” 1:34 Mary 152 said to the angel, “How will this be, since I have not had sexual relations with 153 a man?” 1:35 The angel replied, 154 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 155 you. Therefore the child 156 to be born 157 will be holy; 158 he will be called the Son of God.
1:36 “And look, 159 your relative 160 Elizabeth has also become pregnant with 161 a son in her old age – although she was called barren, she is now in her sixth month! 162 1:37 For nothing 163 will be impossible with God.” 1:38 So 164 Mary said, “Yes, 165 I am a servant 166 of the Lord; let this happen to me 167 according to your word.” 168 Then 169 the angel departed from her.
1:39 In those days 170 Mary got up and went hurriedly into the hill country, to a town of Judah, 171 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 172 Elizabeth heard Mary’s greeting, the baby leaped 173 in her 174 womb, and Elizabeth was filled with the Holy Spirit. 175 1:42 She 176 exclaimed with a loud voice, 177 “Blessed are you among women, 178 and blessed is the child 179 in your womb! 1:43 And who am I 180 that the mother of my Lord should come and visit me? 1:44 For the instant 181 the sound of your greeting reached my ears, 182 the baby in my womb leaped for joy. 183 1:45 And blessed 184 is she who believed that 185 what was spoken to her by 186 the Lord would be fulfilled.” 187
“My soul exalts 190 the Lord, 191
1:47 and my spirit has begun to rejoice 192 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 193
For 194 from now on 195 all generations will call me blessed, 196
1:49 because he who is mighty 197 has done great things for me, and holy is his name;
1:50 from 198 generation to generation he is merciful 199 to those who fear 200 him.
1:51 He has demonstrated power 201 with his arm; he has scattered those whose pride wells up from the sheer arrogance 202 of their hearts.
1:52 He has brought down the mighty 203 from their thrones, and has lifted up those of lowly position; 204
1:53 he has filled the hungry with good things, 205 and has sent the rich away empty. 206
1:54 He has helped his servant Israel, remembering 207 his mercy, 208
1:55 as he promised 209 to our ancestors, 210 to Abraham and to his descendants 211 forever.”
1:56 So 212 Mary stayed with Elizabeth 213 about three months 214 and then returned to her home.
1:57 Now the time came 215 for Elizabeth to have her baby, 216 and she gave birth to a son. 1:58 Her 217 neighbors and relatives heard that the Lord had shown 218 great mercy to her, and they rejoiced 219 with her.
1:59 On 220 the eighth day 221 they came to circumcise the child, and they wanted to name 222 him Zechariah after his father. 1:60 But 223 his mother replied, 224 “No! He must be named 225 John.” 226 1:61 They 227 said to her, “But 228 none of your relatives bears this name.” 229 1:62 So 230 they made signs to the baby’s 231 father, 232 inquiring what he wanted to name his son. 233 1:63 He 234 asked for a writing tablet 235 and wrote, 236 “His name is John.” And they were all amazed. 237 1:64 Immediately 238 Zechariah’s 239 mouth was opened and his tongue 240 released, 241 and he spoke, blessing God. 1:65 All 242 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 243 who heard these things 244 kept them in their hearts, 245 saying, “What then will this child be?” 246 For the Lord’s hand 247 was indeed with him.
1:67 Then 248 his father Zechariah was filled with the Holy Spirit and prophesied, 249
1:68 “Blessed 250 be the Lord God of Israel,
because he has come to help 251 and has redeemed 252 his people.
1:69 For 253 he has raised up 254 a horn of salvation 255 for us in the house of his servant David, 256
1:70 as he spoke through the mouth of his holy prophets from long ago, 257
1:71 that we should be saved 258 from our enemies, 259
and from the hand of all who hate us.
1:72 He has done this 260 to show mercy 261 to our ancestors, 262
and to remember his holy covenant 263 –
1:73 the oath 264 that he swore to our ancestor 265 Abraham.
This oath grants 266
1:74 that we, being rescued from the hand of our 267 enemies,
may serve him without fear, 268
1:75 in holiness and righteousness 269 before him for as long as we live. 270
1:76 And you, child, 271 will be called the prophet 272 of the Most High. 273
For you will go before 274 the Lord to prepare his ways, 275
1:77 to give his people knowledge of salvation 276 through the forgiveness 277 of their sins.
1:78 Because of 278 our God’s tender mercy 279
the dawn 280 will break 281 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 282
to guide our feet into the way 283 of peace.”
1:80 And the child kept growing 284 and becoming strong 285 in spirit, and he was in the wilderness 286 until the day he was revealed 287 to Israel.
Yohanes 12:13
Konteks12:13 So they took branches of palm trees 288 and went out to meet him. They began to shout, 289 “Hosanna! 290 Blessed is the one who comes in the name of the Lord! 291 Blessed is 292 the king of Israel!”
[11:3] 1 sn Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Matt 3:1-12.
[21:9] 2 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 3 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[21:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[21:9] 4 sn A quotation from Ps 118:25-26.
[21:23] 6 tn Grk “the temple.”
[21:23] 7 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1
[1:1] 8 tn Grk “the book of the genealogy.” The noun βίβλος (biblo"), though it is without the article, is to be translated as definite due to Apollonius’ corollary and the normal use of anarthrous nouns in titles.
[1:6] 10 sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).
[1:7] 11 tc The reading ᾿Ασάφ (Asaf), a variant spelling on ᾿Ασά (Asa), is found in the earliest and most widespread witnesses (Ì1vid א B C [Dluc] Ë1,13 700 pc it co). Although Asaph was a psalmist and Asa was a king, it is doubtful that the author mistook one for the other since other ancient documents have variant spellings on the king’s name (such as “Asab,” “Asanos,” and “Asaph”). Thus the spelling ᾿Ασάφ that is almost surely found in the original of Matt 1:7-8 has been translated as “Asa” in keeping with the more common spelling of the king’s name.
[1:10] 12 tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [Dluc] γ δ θ Ë1 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX
[1:11] 13 sn Before the mention of Jeconiah, several medieval
[1:12] 14 tn Because of the difference between Greek style, which usually begins a sentence with a conjunction, and English style, which generally does not, the conjunction δέ (de) has not been translated here.
[1:12] 15 sn The Greek text and the KJV read Salathiel. Most modern English translations use the OT form of the name (cf. Ezra 3:2).
[1:16] 16 tc There are three significant variant readings at this point in the text. Some
[1:16] sn The pronoun whom is feminine gender in the Greek text, referring to Mary.
[1:16] 17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:16] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[1:17] 18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[1:17] sn See the note on Christ in 1:16.
[1:18] 19 tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).
[1:19] 20 tn Grk “husband.” See following note for discussion.
[1:19] 21 tn Or “send her away.”
[1:19] sn In the Jewish context, “full betrothal was so binding that its breaking required a certificate of divorce, and the death of one party made the other a widow or widower (m. Ketub. 1:2; m. Sota 1:5; m. Git. passim…)” (R. H. Gundry, Matthew: A Commentary on his Literary and Theological Art, 21).
[1:20] 22 tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[1:20] 23 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:21] 24 tn Grk “you will call his name.”
[1:21] 25 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:23] 26 tn Grk “they will call his name.”
[1:23] 27 sn A quotation from Isa 7:14.
[1:23] 28 tn Grk “is translated.”
[1:23] 29 sn An allusion to Isa 8:8, 10 (LXX).
[1:24] 30 tn See the note on the word “Lord” in 1:20. Here the translation “the angel of the Lord” is used because the Greek article (ὁ, Jo) which precedes ἄγγελος (angelos) is taken as an anaphoric article (ExSyn 217-19) referring back to the angel mentioned in v. 20.
[1:25] 31 tn Or “did not have sexual relations”; Grk “was not knowing her.” The verb “know” (in both Hebrew and Greek) is a frequent biblical euphemism for sexual relations. However, a translation like “did not have sexual relations with her” is too graphic in light of the popularity and wide use of Matthew’s infancy narrative. Thus the somewhat more subdued but still clear “did not have marital relations” was selected.
[1:25] 32 tn Grk “and he called his name Jesus.” The coordinate clause has been translated as a relative clause in English for stylistic reasons.
[11:9] 33 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[11:9] 34 sn A quotation from Ps 118:25-26.
[13:35] 35 sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.
[13:35] 36 sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.
[13:19] 37 sn The mustard seed was noted for its tiny size.
[13:19] 39 tn Grk “garden, and it.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[13:19] 40 sn Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.
[13:19] 41 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[13:19] 42 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
[1:1] 43 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 44 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 46 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 47 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 49 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 50 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 51 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 52 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 53 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 54 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[1:4] 55 tn Or “know the truth about”; or “know the certainty of.” The issue of the context is psychological confidence; Luke’s work is trying to encourage Theophilus. So in English this is better translated as “know for certain” than “know certainty” or “know the truth,” which sounds too cognitive. “Certain” assumes the truth of the report. On this term, see Acts 2:36; 21:34; 22:30; and 25:26. The meaning “have assurance concerning” is also possible here.
[1:4] 56 tn Or “you heard about.” This term can refer merely to a report of information (Acts 21:24) or to instruction (Acts 18:25). The scope of Luke’s Gospel as a whole, which calls for perseverance in the faith and which assumes much knowledge of the OT, suggests Theophilus had received some instruction and was probably a believer.
[1:5] 57 tn Grk “It happened that in the days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:5] 58 sn Herod was Herod the Great, who ruled Palestine from 37
[1:5] 59 tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”
[1:5] 60 sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.
[1:5] 61 tn Grk “and her name was Elizabeth.”
[1:5] 62 tn Grk “a wife of the daughters of Aaron.”
[1:5] sn It was not unusual for a priest to have a wife from a priestly family (a descendant of Aaron); this was regarded as a special blessing.
[1:6] 63 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:6] 64 tn Grk “walking in” (an idiom for one’s lifestyle).
[1:6] sn The description of Zechariah and Elizabeth as following… blamelessly was not to say that they were sinless, but that they were faithful and pious. Thus a practical righteousness is meant here (Gen 6:8; Deut 28:9).
[1:6] 65 tn The predicate adjective has the effect of an adverb here (BDF §243).
[1:7] 66 sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.
[1:7] 67 tn Grk “were both advanced in days” (an idiom for old age).
[1:8] 68 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:8] 69 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
[1:8] 70 tn Grk “serving as priest in the order of his division before God.”
[1:8] sn Zechariah’s division would be on duty twice a year for a week at a time.
[1:9] 71 tn Grk “according to the custom of the priesthood it fell to him by lot.” The order of the clauses has been rearranged in the translation to make it clear that the prepositional phrase κατὰ τὸ ἔθος τῆς ἱερατείας (kata to eqo" th" Jierateia", “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
[1:9] 72 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
[1:9] 73 tn Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the Mishnah (m. Tamid 1.2; 3.1; 5-7). A priest would have given this sacrifice, which was offered for the nation, once in one’s career. It would be offered either at 9 a.m. or 3 p.m., since it was made twice a day.
[1:10] 74 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
[1:10] 75 tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.
[1:10] 76 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
[1:11] 77 tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[1:11] 78 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[1:11] 79 sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).
[1:12] 80 tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[1:12] 81 tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).
[1:13] 82 tn The passive means that the prayer was heard by God.
[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.
[1:13] 83 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
[1:13] 84 tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.
[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).
[1:14] 85 tn Grk “This will be joy and gladness.”
[1:14] 87 tn “At his birth” is more precise as the grammatical subject (1:58), though “at his coming” is a possible force, since it is his mission, as the following verses note, that will really bring joy.
[1:15] 89 tn Grk “and he”; because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[1:15] 90 tn Grk “even from his mother’s womb.” While this idiom may be understood to refer to the point of birth (“even from his birth”), Luke 1:41 suggests that here it should be understood to refer to a time before birth.
[1:15] sn He will be filled with the Holy Spirit, even before his birth. This is the language of the birth of a prophet (Judg 13:5, 7; Isa 49:1; Jer 1:5; Sir 49:7); see 1:41 for the first fulfillment.
[1:16] 91 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 92 sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).
[1:16] 93 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 94 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 95 sn These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.
[1:18] 96 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 97 tn Grk “How will I know this?”
[1:18] 98 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 99 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 100 tn Grk “the one who is standing before God.”
[1:19] 101 tn Grk “to announce these things of good news to you.”
[1:20] 103 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
[1:20] 104 sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.
[1:21] 105 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 106 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 107 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 108 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 109 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 110 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 111 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 112 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 113 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 114 tn Grk “And it happened that as the days of his service were ended.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[1:24] 115 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 116 tn Or “Elizabeth conceived.”
[1:24] 117 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 118 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 120 tn Grk “in the days.”
[1:25] 121 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 122 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 123 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 124 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 125 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 126 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 127 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 128 tn Or “promised in marriage.”
[1:27] 129 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 130 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 131 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 132 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 133 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 134 tc Most
[1:29] 135 tc Most
[1:29] 136 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 137 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 138 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 139 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 141 tn Grk “And behold.”
[1:31] 142 tn Grk “you will conceive in your womb.”
[1:31] 144 tn Grk “you will call his name.”
[1:31] 145 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 147 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 148 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 150 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 151 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 152 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 153 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 154 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 155 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 156 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 157 tc A few
[1:35] 158 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 160 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 161 tn Or “has conceived.”
[1:36] 162 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 163 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 164 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 166 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 167 tn Grk “let this be to me.”
[1:38] 168 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 169 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 170 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 171 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 172 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 173 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 174 tn The antecedent of “her” is Elizabeth.
[1:41] 175 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 176 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 177 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 178 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 179 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 180 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 181 tn Grk “for behold.”
[1:44] 182 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 183 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 184 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 185 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 186 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 187 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 188 tc A few witnesses, especially Latin
[1:46] 189 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 190 tn Or “lifts up the Lord in praise.”
[1:46] 191 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 192 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 193 tn See the note on the word “servant” in v. 38.
[1:48] 194 tn Grk “for behold.”
[1:48] 195 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 196 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 197 tn Traditionally, “the Mighty One.”
[1:50] 198 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 199 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 200 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 201 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 202 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 204 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 205 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 206 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 207 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 208 tn Or “his [God’s] loyal love.”
[1:55] 209 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 211 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 212 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 213 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 214 sn As is typical with Luke the timing is approximate (about three months), not specific.
[1:57] 215 tn Grk “the time was fulfilled.”
[1:57] 216 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 217 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 218 tn Grk “had magnified his mercy with her.”
[1:58] 219 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 220 tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:59] 221 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
[1:59] 222 tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.
[1:60] 223 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 224 tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.
[1:60] 225 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 226 sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).
[1:61] 227 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 228 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 229 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 230 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 231 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 232 sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.
[1:62] 233 tn Grk “what he might wish to call him.”
[1:63] 234 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 235 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 236 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 237 sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.
[1:64] 238 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 239 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 240 sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.
[1:64] 241 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.
[1:65] 242 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:65] sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
[1:66] 243 tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.
[1:66] 244 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 245 tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.
[1:66] 246 tn Or “what manner of child will this one be?”
[1:66] 247 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
[1:67] 248 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 249 tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[1:67] sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.
[1:68] 250 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 251 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 252 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:68] sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.
[1:69] 253 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 254 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 255 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 256 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 257 tn Grk “from the ages,” “from eternity.”
[1:71] 258 tn Grk “from long ago, salvation.”
[1:71] 259 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 260 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 261 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 262 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 263 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:73] 264 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 265 tn Or “forefather”; Grk “father.”
[1:73] 266 tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.
[1:74] 267 tc Many important early
[1:74] 268 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 269 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
[1:75] 270 tn Grk “all our days.”
[1:76] 271 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 272 tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”
[1:76] 273 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 274 tc Most
[1:76] 275 tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.
[1:76] sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
[1:77] 276 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
[1:77] 277 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 278 tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.
[1:78] 279 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 280 sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).
[1:78] 281 tn Grk “shall visit us.”
[1:79] 282 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 284 tn This verb is imperfect.
[1:80] 285 tn This verb is also imperfect.
[1:80] 287 tn Grk “until the day of his revealing.”
[12:13] 288 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
[12:13] 289 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
[12:13] 290 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[12:13] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[12:13] 291 sn A quotation from Ps 118:25-26.
[12:13] 292 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
