Luke 1:7–13

Footnotes

1. 24 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.
2. 25 Grk “were both advanced in days” (an idiom for old age).
3. 26 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.
4. 27 Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
5. 28 Grk “serving as priest in the order of his division before God.” Zechariah’s division would be on duty twice a year for a week at a time.
6. 29 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 ethos tēs hierateias, “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
7. 30 This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
8. 31 Or “temple.” Such sacrifices, which included the burning of incense, would have occurred in the holy place according to the ( 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.
9. 32 Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
10. 33 Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plēthos), 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.
11. 34 The “hour of the incense offering” is another way to refer to the time of sacrifice.
12. 35 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.
13. 36 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 ; M. J. Davidson, “Angels,” , ; 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.
14. 37 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).
15. 38 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.
16. 39 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).
17. 40 The passive means that the prayer was heard by God. 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.
18. 41 Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
19. 42 Grk “you will call his name John.” The future tense here functions like a command (see ). This same construction occurs in v. 31. “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).