Lukas 1:41-45
Konteks1:41 When 1 Elizabeth heard Mary’s greeting, the baby leaped 2 in her 3 womb, and Elizabeth was filled with the Holy Spirit. 4 1:42 She 5 exclaimed with a loud voice, 6 “Blessed are you among women, 7 and blessed is the child 8 in your womb! 1:43 And who am I 9 that the mother of my Lord should come and visit me? 1:44 For the instant 10 the sound of your greeting reached my ears, 11 the baby in my womb leaped for joy. 12 1:45 And blessed 13 is she who believed that 14 what was spoken to her by 15 the Lord would be fulfilled.” 16
Lukas 1:67-79
Konteks1:67 Then 17 his father Zechariah was filled with the Holy Spirit and prophesied, 18
1:68 “Blessed 19 be the Lord God of Israel,
because he has come to help 20 and has redeemed 21 his people.
1:69 For 22 he has raised up 23 a horn of salvation 24 for us in the house of his servant David, 25
1:70 as he spoke through the mouth of his holy prophets from long ago, 26
1:71 that we should be saved 27 from our enemies, 28
and from the hand of all who hate us.
1:72 He has done this 29 to show mercy 30 to our ancestors, 31
and to remember his holy covenant 32 –
1:73 the oath 33 that he swore to our ancestor 34 Abraham.
This oath grants 35
1:74 that we, being rescued from the hand of our 36 enemies,
may serve him without fear, 37
1:75 in holiness and righteousness 38 before him for as long as we live. 39
1:76 And you, child, 40 will be called the prophet 41 of the Most High. 42
For you will go before 43 the Lord to prepare his ways, 44
1:77 to give his people knowledge of salvation 45 through the forgiveness 46 of their sins.
1:78 Because of 47 our God’s tender mercy 48
the dawn 49 will break 50 upon us from on high
1:79 to give light to those who sit in darkness and in the shadow of death, 51
to guide our feet into the way 52 of peace.”
[1:41] 1 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] 2 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 3 tn The antecedent of “her” is Elizabeth.
[1:41] 4 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 5 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] 6 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] 7 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] 8 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 9 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] 10 tn Grk “for behold.”
[1:44] 11 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 12 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] 13 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 14 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] 15 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] 16 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).
[1:67] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:67] 18 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] 19 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 20 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 21 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] 22 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 23 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 24 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] 25 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] 26 tn Grk “from the ages,” “from eternity.”
[1:71] 27 tn Grk “from long ago, salvation.”
[1:71] 28 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] 29 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] 30 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 31 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] 32 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] 33 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 34 tn Or “forefather”; Grk “father.”
[1:73] 35 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] 36 tc Many important early
[1:74] 37 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
[1:75] 38 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] 39 tn Grk “all our days.”
[1:76] 40 sn Now Zechariah describes his son John (you, child) through v. 77.
[1:76] 41 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] 42 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
[1:76] 43 tc Most
[1:76] 44 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] 45 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] 46 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
[1:78] 47 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] 48 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
[1:78] 49 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] 50 tn Grk “shall visit us.”
[1:79] 51 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
