Luke 1:26–34

Footnotes

1. 82 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.
2. 83 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.
3. 84 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.
4. 85 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. For location see ; ; ; ; .
5. 86 Or “promised in marriage.”
6. 87 Grk “Joseph, of the house of David.” The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
7. 88 Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
8. 89 Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
9. 90 Grk “coming to her, he said.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
10. 91 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 rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
11. 92 Most (A C D Θ f13 33 𝔐 latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ f1 565 579 700 1241 co), is thus preferred.
12. 93 Most (A C Θ 0130 f13 𝔐 lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ f1 565 579 1241 sa) and on balance should probably be considered authentic.
13. 94 On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
14. 95 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).
15. 96 Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
16. 97 Do not be afraid. See 1:13 for a similar statement to Zechariah.
17. 98 Or “grace.” 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.
18. 99 Grk “And behold.”
19. 100 Grk “you will conceive in your womb.”
20. 101 Or “and bear.”
21. 102 Grk “you will call his name.”
22. 103 See v. 13 for a similar construction. You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the and Josephus indicate.
23. 104 Grk “this one.”
24. 105 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.
25. 106 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.
26. 107 Or “ancestor.”
27. 108 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.
28. 109 Or “over Israel.” The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
29. 110 Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
30. 111 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.