Lukas 1:13-25
Konteks1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, 1 and your wife Elizabeth will bear you a son; you 2 will name him John. 3 1:14 Joy and gladness will come 4 to you, and many will rejoice at 5 his birth, 6 1:15 for he will be great in the sight of 7 the Lord. He 8 must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth. 9 1:16 He 10 will turn 11 many of the people 12 of Israel to the Lord their God. 1:17 And he will go as forerunner before the Lord 13 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, 14 to make ready for the Lord a people prepared for him.”
1:18 Zechariah 15 said to the angel, “How can I be sure of this? 16 For I am an old man, and my wife is old as well.” 17 1:19 The 18 angel answered him, “I am Gabriel, who stands 19 in the presence of God, and I was sent to speak to you and to bring 20 you this good news. 1:20 And now, 21 because you did not believe my words, which will be fulfilled in their time, 22 you will be silent, unable to speak, 23 until the day these things take place.”
1:21 Now 24 the people were waiting for Zechariah, and they began to wonder 25 why he was delayed in the holy place. 26 1:22 When 27 he came out, he was not able to speak to them. They 28 realized that he had seen a vision 29 in the holy place, 30 because 31 he was making signs to them and remained unable to speak. 32 1:23 When his time of service was over, 33 he went to his home.
1:24 After some time 34 his wife Elizabeth became pregnant, 35 and for five months she kept herself in seclusion. 36 She said, 37 1:25 “This is what 38 the Lord has done for me at the time 39 when he has been gracious to me, 40 to take away my disgrace 41 among people.” 42
Lukas 1:57-80
Konteks1:57 Now the time came 43 for Elizabeth to have her baby, 44 and she gave birth to a son. 1:58 Her 45 neighbors and relatives heard that the Lord had shown 46 great mercy to her, and they rejoiced 47 with her.
1:59 On 48 the eighth day 49 they came to circumcise the child, and they wanted to name 50 him Zechariah after his father. 1:60 But 51 his mother replied, 52 “No! He must be named 53 John.” 54 1:61 They 55 said to her, “But 56 none of your relatives bears this name.” 57 1:62 So 58 they made signs to the baby’s 59 father, 60 inquiring what he wanted to name his son. 61 1:63 He 62 asked for a writing tablet 63 and wrote, 64 “His name is John.” And they were all amazed. 65 1:64 Immediately 66 Zechariah’s 67 mouth was opened and his tongue 68 released, 69 and he spoke, blessing God. 1:65 All 70 their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 1:66 All 71 who heard these things 72 kept them in their hearts, 73 saying, “What then will this child be?” 74 For the Lord’s hand 75 was indeed with him.
1:67 Then 76 his father Zechariah was filled with the Holy Spirit and prophesied, 77
1:68 “Blessed 78 be the Lord God of Israel,
because he has come to help 79 and has redeemed 80 his people.
1:69 For 81 he has raised up 82 a horn of salvation 83 for us in the house of his servant David, 84
1:70 as he spoke through the mouth of his holy prophets from long ago, 85
1:71 that we should be saved 86 from our enemies, 87
and from the hand of all who hate us.
1:72 He has done this 88 to show mercy 89 to our ancestors, 90
and to remember his holy covenant 91 –
1:73 the oath 92 that he swore to our ancestor 93 Abraham.
This oath grants 94
1:74 that we, being rescued from the hand of our 95 enemies,
may serve him without fear, 96
1:75 in holiness and righteousness 97 before him for as long as we live. 98
1:76 And you, child, 99 will be called the prophet 100 of the Most High. 101
For you will go before 102 the Lord to prepare his ways, 103
1:77 to give his people knowledge of salvation 104 through the forgiveness 105 of their sins.
1:78 Because of 106 our God’s tender mercy 107
the dawn 108 will break 109 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 110
to guide our feet into the way 111 of peace.”
1:80 And the child kept growing 112 and becoming strong 113 in spirit, and he was in the wilderness 114 until the day he was revealed 115 to Israel.
[1:13] 1 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] 2 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] 3 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] 4 tn Grk “This will be joy and gladness.”
[1:14] 6 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] 8 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] 9 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] 10 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:16] 11 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] 12 tn Grk “sons”; but clearly this is a generic reference to people of both genders.
[1:17] 13 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
[1:17] 14 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] 15 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:18] 16 tn Grk “How will I know this?”
[1:18] 17 tn Grk “is advanced in days” (an idiom for old age).
[1:19] 18 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:19] 19 tn Grk “the one who is standing before God.”
[1:19] 20 tn Grk “to announce these things of good news to you.”
[1:20] 22 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] 23 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] 24 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 25 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 26 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 27 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 28 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 29 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] 30 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 31 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 32 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 33 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] 34 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 35 tn Or “Elizabeth conceived.”
[1:24] 36 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 37 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] 39 tn Grk “in the days.”
[1:25] 40 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 41 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] 42 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:57] 43 tn Grk “the time was fulfilled.”
[1:57] 44 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
[1:58] 45 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:58] 46 tn Grk “had magnified his mercy with her.”
[1:58] 47 tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
[1:59] 48 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] 49 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] 50 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] 51 tn Grk “And,” but with clearly contrastive emphasis in context.
[1:60] 52 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] 53 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
[1:60] 54 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] 55 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:61] 56 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
[1:61] 57 tn Grk “There is no one from your relatives who is called by this name.”
[1:62] 58 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
[1:62] 59 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
[1:62] 60 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] 61 tn Grk “what he might wish to call him.”
[1:63] 62 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:63] 63 sn The writing tablet requested by Zechariah would have been a wax tablet.
[1:63] 64 tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:63] 65 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] 66 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:64] 67 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
[1:64] 68 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] 69 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] 70 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] 71 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] 72 tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
[1:66] 73 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] 74 tn Or “what manner of child will this one be?”
[1:66] 75 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] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 77 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] 78 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 79 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 80 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] 81 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 82 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 83 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] 84 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] 85 tn Grk “from the ages,” “from eternity.”
[1:71] 86 tn Grk “from long ago, salvation.”
[1:71] 87 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] 88 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] 89 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 90 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] 91 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] 92 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 93 tn Or “forefather”; Grk “father.”
[1:73] 94 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] 95 tc Many important early
[1:74] 96 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 97 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] 98 tn Grk “all our days.”
[1:76] 99 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 100 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] 101 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 102 tc Most
[1:76] 103 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] 104 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] 105 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 106 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] 107 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 108 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] 109 tn Grk “shall visit us.”
[1:79] 110 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
[1:80] 112 tn This verb is imperfect.
