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Chronological

Read the Bible in the chronological order in which its stories and events occurred.
Duration: 365 days
New English Translation (NET)
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Luke 1

Explanatory Preface

1 Now[a] many have undertaken to compile an account[b] of the things[c] that have been fulfilled[d] among us, 2 like the accounts[e] passed on[f] to us by those who were eyewitnesses and servants of the word[g] from the beginning.[h] 3 So[i] it seemed good to me as well,[j] because I have followed[k] all things carefully from the beginning, to write an orderly account[l] for you, most excellent Theophilus, 4 so that you may know for certain[m] the things you were taught.[n]

Birth Announcement of John the Baptist

5 During the reign[o] of Herod[p] king of Judea, there lived a priest named Zechariah who belonged to[q] the priestly division of Abijah,[r] and he had a wife named Elizabeth,[s] who was a descendant of Aaron.[t] 6 They[u] were both righteous in the sight of God, following[v] all the commandments and ordinances of the Lord blamelessly.[w] 7 But they did not have a child, because Elizabeth was barren,[x] and they were both very old.[y]

8 Now[z] while Zechariah[aa] was serving as priest before God when his division was on duty,[ab] 9 he was chosen by lot, according to the custom of the priesthood,[ac] to enter[ad] the Holy Place[ae] of the Lord and burn incense. 10 Now[af] the whole crowd[ag] of people were praying[ah] outside at the hour of the incense offering.[ai] 11 An[aj] angel of the Lord,[ak] standing on the right side of the altar of incense, appeared[al] to him. 12 And Zechariah, visibly shaken when he saw the angel,[am] was seized with fear.[an] 13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard,[ao] and your wife Elizabeth will bear you a son; you[ap] will name him John.[aq] 14 Joy and gladness will come[ar] to you, and many will rejoice at[as] his birth,[at] 15 for he will be great in the sight of[au] the Lord. He[av] must never drink wine or strong drink, and he will be filled with the Holy Spirit, even before his birth.[aw] 16 He[ax] will turn[ay] many of the people[az] of Israel to the Lord their God. 17 And he will go as forerunner before the Lord[ba] 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,[bb] to make ready for the Lord a people prepared for him.”

18 Zechariah[bc] said to the angel, “How can I be sure of this?[bd] For I am an old man, and my wife is old as well.”[be] 19 The[bf] angel answered him, “I am Gabriel, who stands[bg] in the presence of God, and I was sent to speak to you and to bring[bh] you this good news. 20 And now,[bi] because you did not believe my words, which will be fulfilled in their time,[bj] you will be silent, unable to speak,[bk] until the day these things take place.”

21 Now[bl] the people were waiting for Zechariah, and they began to wonder[bm] why he was delayed in the Holy Place.[bn] 22 When[bo] he came out, he was not able to speak to them. They[bp] realized that he had seen a vision[bq] in the Holy Place,[br] because[bs] he was making signs to them and remained unable to speak.[bt] 23 When his time of service was over,[bu] he went to his home.

24 After some time[bv] his wife Elizabeth became pregnant,[bw] and for five months she kept herself in seclusion.[bx] She said,[by] 25 “This is what[bz] the Lord has done for me at the time[ca] when he has been gracious to me,[cb] to take away my disgrace[cc] among people.”[cd]

Birth Announcement of Jesus the Messiah

26 In the sixth month of Elizabeth’s pregnancy,[ce] the angel Gabriel[cf] was sent by[cg] God to a town of Galilee called Nazareth,[ch] 27 to a virgin engaged[ci] to a man whose name was Joseph, a descendant of David,[cj] and the virgin’s name was Mary. 28 The[ck] angel[cl] came[cm] to her and said, “Greetings, favored one,[cn] the Lord is with you!”[co] 29 But[cp] she was greatly troubled[cq] by his words and began to wonder about the meaning of this greeting.[cr] 30 So[cs] the angel said to her, “Do not be afraid,[ct] Mary, for you have found favor[cu] with God! 31 Listen:[cv] You will become pregnant[cw] and give birth to[cx] a son, and you will name him[cy] Jesus.[cz] 32 He[da] will be great,[db] and will be called the Son of the Most High,[dc] and the Lord God will give him the throne of his father[dd] David. 33 He[de] will reign over the house of Jacob[df] forever, and his kingdom will never end.” 34 Mary[dg] said to the angel, “How will this be, since I have not been intimate with[dh] a man?” 35 The angel replied,[di] “The Holy Spirit will come upon you, and the power of the Most High will overshadow[dj] you. Therefore the child[dk] to be born[dl] will be holy;[dm] he will be called the Son of God.

36 “And look,[dn] your relative[do] Elizabeth has also become pregnant with[dp] a son in her old age—although she was called barren, she is now in her sixth month![dq] 37 For nothing[dr] will be impossible with God.” 38 So[ds] Mary said, “Yes,[dt] I am a servant[du] of the Lord; let this happen to me[dv] according to your word.”[dw] Then[dx] the angel departed from her.

Mary and Elizabeth

39 In those days[dy] Mary got up and went hurriedly into the hill country, to a town of Judah,[dz] 40 and entered Zechariah’s house and greeted Elizabeth. 41 When[ea] Elizabeth heard Mary’s greeting, the baby leaped[eb] in her[ec] womb, and Elizabeth was filled with the Holy Spirit.[ed] 42 She[ee] exclaimed with a loud voice,[ef] “Blessed are you among women,[eg] and blessed is the child[eh] in your womb! 43 And who am I[ei] that the mother of my Lord should come and visit me? 44 For the instant[ej] the sound of your greeting reached my ears,[ek] the baby in my womb leaped for joy.[el] 45 And blessed[em] is she who believed that[en] what was spoken to her by[eo] the Lord would be fulfilled.”[ep]

Mary’s Hymn of Praise

46 And Mary[eq] said,[er]

“My soul exalts[es] the Lord,[et]
47 and my spirit has begun to rejoice[eu] in God my Savior,
48 because he has looked upon the humble state of his servant.[ev]
For[ew] from now on[ex] all generations will call me blessed,[ey]
49 because he who is mighty[ez] has done great things for me, and holy is his name;
50 from[fa] generation to generation he is merciful[fb] to those who fear[fc] him.
51 He has demonstrated power[fd] with his arm; he has scattered those whose pride wells up from the sheer arrogance[fe] of their hearts.
52 He has brought down the mighty[ff] from their thrones, and has lifted up those of lowly position;[fg]
53 he has filled the hungry with good things,[fh] and has sent the rich away empty.[fi]
54 He has helped his servant Israel, remembering[fj] his mercy,[fk]
55 as he promised[fl] to our ancestors,[fm] to Abraham and to his descendants[fn] forever.”

56 So[fo] Mary stayed with Elizabeth[fp] about three months[fq] and then returned to her home.

The Birth of John

57 Now the time came[fr] for Elizabeth to have her baby,[fs] and she gave birth to a son. 58 Her[ft] neighbors and relatives heard that the Lord had shown[fu] great mercy to her, and they rejoiced[fv] with her.

59 On[fw] the eighth day[fx] they came to circumcise the child, and they wanted to name[fy] him Zechariah after his father. 60 But[fz] his mother replied,[ga] “No! He must be named[gb] John.”[gc] 61 They[gd] said to her, “But[ge] none of your relatives bears this name.”[gf] 62 So[gg] they made signs to the baby’s[gh] father,[gi] inquiring what he wanted to name his son.[gj] 63 He[gk] asked for a writing tablet[gl] and wrote,[gm] “His name is John.” And they were all amazed.[gn] 64 Immediately[go] Zechariah’s[gp] mouth was opened and his tongue[gq] released,[gr] and he spoke, blessing God. 65 All[gs] their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about. 66 All[gt] who heard these things[gu] kept them in their hearts,[gv] saying, “What then will this child be?”[gw] For the Lord’s hand[gx] was indeed with him.

Zechariah’s Praise and Prediction

67 Then[gy] his father Zechariah was filled with the Holy Spirit and prophesied,[gz]

68 “Blessed[ha] be the Lord God of Israel,
because he has come to help[hb] and has redeemed[hc] his people.
69 For[hd] he has raised up[he] a horn of salvation[hf] for us in the house of his servant David,[hg]
70 as he spoke through the mouth of his holy prophets from long ago,[hh]
71 that we should be saved[hi] from our enemies,[hj]
and from the hand of all who hate us.
72 He has done this[hk] to show mercy[hl] to our ancestors,[hm]
and to remember his holy covenant[hn]—
73 the oath[ho] that he swore to our ancestor[hp] Abraham.
This oath grants[hq]
74 that we, being rescued from the hand of our[hr] enemies,
may serve him without fear,[hs]
75 in holiness and righteousness[ht] before him for as long as we live.[hu]
76 And you, child,[hv] will be called the prophet[hw] of the Most High.[hx]
For you will go before[hy] the Lord to prepare his ways,[hz]
77 to give his people knowledge of salvation[ia] through the forgiveness[ib] of their sins.
78 Because of[ic] our God’s tender mercy[id]
the dawn[ie] will break[if] upon us from on high
79 to give light to those who sit in darkness and in the shadow of death,[ig]
to guide our feet into the way[ih] of peace.”

80 And the child kept growing[ii] and becoming strong[ij] in spirit, and he was in the wilderness[ik] until the day he was revealed[il] to Israel.

Footnotes

  1. Luke 1:1 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.
  2. Luke 1:1 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.
  3. Luke 1:1 tn Or “events.”
  4. Luke 1:1 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”).
  5. Luke 1:2 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
  6. Luke 1:2 tn Or “delivered.”
  7. Luke 1:2 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.
  8. Luke 1:2 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.
  9. Luke 1:3 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.
  10. Luke 1:3 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.
  11. Luke 1:3 tn Grk “having followed”; the participle παρηκολουθηκότι (parēkolouthēkoti) has been translated causally.
  12. Luke 1:3 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.
  13. Luke 1:4 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; 25:26. The meaning “have assurance concerning” is also possible here.
  14. Luke 1:4 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.
  15. Luke 1:5 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.
  16. Luke 1:5 sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.
  17. Luke 1:5 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.”
  18. Luke 1:5 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.
  19. Luke 1:5 tn Grk “and her name was Elizabeth.”
  20. Luke 1:5 tn Grk “a wife of the daughters of Aaron.”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.
  21. Luke 1:6 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.
  22. Luke 1:6 tn Grk “walking in” (an idiom for one’s lifestyle).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).
  23. Luke 1:6 tn The predicate adjective has the effect of an adverb here (BDF §243).
  24. Luke 1:7 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.
  25. Luke 1:7 tn Grk “were both advanced in days” (an idiom for old age).
  26. Luke 1:8 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.
  27. Luke 1:8 tn Grk “he”; the referent (Zechariah) has been specified in the translation for clarity.
  28. Luke 1:8 tn Grk “serving as priest in the order of his division before God.”sn Zechariah’s division would be on duty twice a year for a week at a time.
  29. Luke 1:9 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 ethos tēs hierateias, “according to the custom of the priesthood”) modifies the phrase “it fell to him by lot” rather than the preceding clause.
  30. Luke 1:9 tn This is an aorist participle and is temporally related to the offering of incense, not to when the lot fell.
  31. Luke 1:9 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.
  32. Luke 1:10 tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.
  33. Luke 1:10 tn 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.
  34. Luke 1:10 tn The plural verb is used here on the probability that the crowd acted as individuals, each person praying on their own but at the same time. English versions are divided on how they handle this; see, e.g., NRSV, HCSB, which have the singular verb “was praying.”
  35. Luke 1:10 tn The “hour of the incense offering” is another way to refer to the time of sacrifice.
  36. Luke 1:11 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.
  37. Luke 1:11 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.
  38. Luke 1:11 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).
  39. Luke 1:12 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.
  40. Luke 1:12 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).
  41. Luke 1:13 tn The passive means that the prayer was heard by God.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.
  42. Luke 1:13 tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.
  43. Luke 1:13 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.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).
  44. Luke 1:14 tn Grk “This will be joy and gladness.”
  45. Luke 1:14 tn Or “because of.”
  46. Luke 1:14 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.
  47. Luke 1:15 tn Grk “before.”
  48. Luke 1:15 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.
  49. Luke 1:15 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.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.
  50. Luke 1:16 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  51. Luke 1:16 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).
  52. Luke 1:16 tn Grk “sons,” but clearly this is a generic reference to people of both genders.
  53. Luke 1:17 tn Grk “before him”; the referent (the Lord) has been specified in the translation for clarity.
  54. Luke 1:17 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.
  55. Luke 1:18 tn Grk “And Zechariah.” Here καί (kai) has not been translated because of differences between Greek and English style.
  56. Luke 1:18 tn Grk “How will I know this?”
  57. Luke 1:18 tn Grk “is advanced in days” (an idiom for old age).
  58. Luke 1:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  59. Luke 1:19 tn Grk “the one who is standing before God.”
  60. Luke 1:19 tn Grk “to announce these things of good news to you.”
  61. Luke 1:20 tn Grk “behold.”
  62. Luke 1:20 sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.
  63. Luke 1:20 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.
  64. Luke 1:21 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  65. Luke 1:21 tn The imperfect verb ἐθαύμαζον (ethaumazon) has been translated as an ingressive imperfect.
  66. Luke 1:21 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
  67. Luke 1:22 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  68. Luke 1:22 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  69. Luke 1:22 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.”
  70. Luke 1:22 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
  71. Luke 1:22 tn Grk “and,” but the force is causal or explanatory in context.
  72. Luke 1:22 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
  73. Luke 1:23 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.
  74. Luke 1:24 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
  75. Luke 1:24 tn Or “Elizabeth conceived.”
  76. Luke 1:24 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
  77. Luke 1:24 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.
  78. Luke 1:25 tn Grk “Thus.”
  79. Luke 1:25 tn Grk “in the days.”
  80. Luke 1:25 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
  81. Luke 1:25 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).
  82. Luke 1:25 tn Grk “among men,” but the context clearly indicates a generic use of ἄνθρωπος (anthrōpos) here.
  83. Luke 1:26 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.
  84. Luke 1:26 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.
  85. Luke 1:26 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.
  86. Luke 1:26 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.
  87. Luke 1:27 tn Or “promised in marriage.”
  88. Luke 1:27 tn Grk “Joseph, of the house of David.” sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
  89. Luke 1:28 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  90. Luke 1:28 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
  91. Luke 1:28 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  92. Luke 1:28 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.
  93. Luke 1:28 tc Most mss (A C D Θ ƒ13 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 significant witnesses and several others (א B L W Ψ ƒ1 565 579 700 1241 co), is thus preferred.
  94. Luke 1:29 tc Most mss (A C Θ 0130 ƒ13 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 ƒ1 565 579 1241 sa) and on balance should probably be considered authentic.
  95. Luke 1:29 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
  96. Luke 1:29 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).
  97. Luke 1:30 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.
  98. Luke 1:30 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
  99. Luke 1:30 tn Or “grace.” 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.
  100. Luke 1:31 tn Grk “And behold.”
  101. Luke 1:31 tn Grk “you will conceive in your womb.”
  102. Luke 1:31 tn Or “and bear.”
  103. Luke 1:31 tn Grk “you will call his name.”
  104. Luke 1:31 tn See v. 13 for a similar construction.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 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 LXX and Josephus indicate.
  105. Luke 1:32 tn Grk “this one.”
  106. Luke 1:32 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.
  107. Luke 1:32 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.
  108. Luke 1:32 tn Or “ancestor.”
  109. Luke 1:33 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.
  110. Luke 1:33 tn Or “over Israel.”sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
  111. Luke 1:34 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
  112. Luke 1:34 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.
  113. Luke 1:35 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 (autē, “to her”) has not been included in the translation since it is redundant in contemporary English.
  114. Luke 1:35 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
  115. Luke 1:35 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.”
  116. Luke 1:35 tc A few mss (C* Θ ƒ1 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.
  117. Luke 1:35 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 gennōmenon hagion) 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 (klēthēsetai); 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.
  118. Luke 1:36 tn Grk “behold.”
  119. Luke 1:36 tn Some translations render the word συγγενίς (sungenis) as “cousin” (so Phillips) but the term is not necessarily this specific.
  120. Luke 1:36 tn Or “has conceived.”
  121. Luke 1:36 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.
  122. Luke 1:37 tn In Greek, the phrase πᾶν ῥῆμα (pan rhēma, combined with a negation in the verse is translated as “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
  123. Luke 1:38 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
  124. Luke 1:38 tn Grk “behold.”
  125. Luke 1:38 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulē) 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). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) 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.
  126. Luke 1:38 tn Grk “let this be to me.”
  127. Luke 1:38 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.
  128. Luke 1:38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  129. Luke 1:39 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.
  130. Luke 1:39 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.
  131. Luke 1:41 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.
  132. Luke 1:41 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
  133. Luke 1:41 tn The antecedent of “her” is Elizabeth.
  134. Luke 1:41 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
  135. Luke 1:42 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.
  136. Luke 1:42 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.
  137. Luke 1:42 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.
  138. Luke 1:42 tn Grk “fruit,” which is figurative here for the child she would give birth to.
  139. Luke 1:43 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 (hina) 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?”
  140. Luke 1:44 tn Grk “for behold.”
  141. Luke 1:44 tn Grk “when the sound of your greeting [reached] my ears.”
  142. Luke 1:44 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.
  143. Luke 1:45 sn Again the note of being blessed makes the key point of the passage about believing God.
  144. Luke 1:45 tn This ὅτι (hoti) clause, technically indirect discourse after πιστεύω (pisteuō), explains the content of the faith, a belief in God’s promise coming to pass.
  145. Luke 1:45 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
  146. Luke 1:45 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”sn This term speaks of completion of something planned (2 Chr 29:35).
  147. Luke 1:46 tc A few witnesses, especially Latin mss, (a b l* Irarm Orlat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.
  148. Luke 1:46 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.
  149. Luke 1:46 tn Or “lifts up the Lord in praise.”
  150. Luke 1:46 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.
  151. Luke 1:47 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.
  152. Luke 1:48 tn See the note on the word “servant” in v. 38.
  153. Luke 1:48 tn Grk “for behold.”
  154. Luke 1:48 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).
  155. Luke 1:48 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
  156. Luke 1:49 tn Traditionally, “the Mighty One.”
  157. Luke 1:50 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
  158. Luke 1:50 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
  159. Luke 1:50 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
  160. Luke 1:51 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.
  161. Luke 1:51 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.
  162. Luke 1:52 tn Or “rulers.”
  163. Luke 1:52 tn Or “those of humble position”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).
  164. Luke 1:53 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
  165. Luke 1:53 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
  166. Luke 1:54 tn Or “because he remembered mercy,” understanding the infinitive as causal.
  167. Luke 1:54 tn Or “his [God’s] loyal love.”
  168. Luke 1:55 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalēsen) can be translated in context “as he promised.” God keeps his word.
  169. Luke 1:55 tn Grk “fathers.”
  170. Luke 1:55 tn Grk “his seed” (an idiom for offspring or descendants).
  171. Luke 1:56 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
  172. Luke 1:56 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
  173. Luke 1:56 sn As is typical with Luke the timing is approximate (about three months), not specific.
  174. Luke 1:57 tn Grk “the time was fulfilled.”
  175. Luke 1:57 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
  176. Luke 1:58 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  177. Luke 1:58 tn Grk “had magnified his mercy with her.”
  178. Luke 1:58 tn The verb συνέχαιρον (sunechairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”
  179. Luke 1:59 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.
  180. Luke 1:59 sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.
  181. Luke 1:59 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.
  182. Luke 1:60 tn Grk “And,” but with clearly contrastive emphasis in context.
  183. Luke 1:60 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.
  184. Luke 1:60 tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”
  185. Luke 1:60 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).
  186. Luke 1:61 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  187. Luke 1:61 tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.
  188. Luke 1:61 tn Grk “There is no one from your relatives who is called by this name.”
  189. Luke 1:62 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.
  190. Luke 1:62 tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.
  191. Luke 1:62 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.
  192. Luke 1:62 tn Grk “what he might wish to call him.”
  193. Luke 1:63 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  194. Luke 1:63 sn The writing tablet requested by Zechariah would have been a wax tablet.
  195. Luke 1:63 tn Grk “and wrote, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  196. Luke 1:63 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.
  197. Luke 1:64 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  198. Luke 1:64 tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.
  199. Luke 1:64 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.
  200. Luke 1:64 tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glōssa) are subjects of ἀνεῴχθη (aneōchthē), but this would be somewhat redundant in English.
  201. Luke 1:65 tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.
  202. Luke 1:66 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.
  203. Luke 1:66 tn Grk “heard”; the referent (these things, from the previous verse) has been specified in the translation for clarity.
  204. Luke 1:66 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.
  205. Luke 1:66 tn Or “what manner of child will this one be?”
  206. Luke 1:66 sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).
  207. Luke 1:67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  208. Luke 1:67 tn Grk “and he prophesied, saying.” The participle λέγων (legōn) is redundant and has not been translated.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.
  209. Luke 1:68 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
  210. Luke 1:68 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
  211. Luke 1:68 tn Or “has delivered”; Grk “has accomplished redemption.” 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.
  212. Luke 1:69 tn Grk “and,” but specifying the reason for the praise in the psalm.
  213. Luke 1:69 sn The phrase raised up means for God to bring someone significant onto the scene of history.
  214. Luke 1:69 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 (Pss 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
  215. Luke 1:69 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.
  216. Luke 1:70 tn Grk “from the ages,” “from eternity.”
  217. Luke 1:71 tn Grk “from long ago, salvation.”
  218. Luke 1:71 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.
  219. Luke 1:72 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.
  220. Luke 1:72 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
  221. Luke 1:72 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.
  222. Luke 1:72 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).
  223. Luke 1:73 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
  224. Luke 1:73 tn Or “forefather”; Grk “father.”
  225. Luke 1:73 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.
  226. Luke 1:74 tc Many significant early mss (א B L W [0130] ƒ1,13 565 892) lack “our,” while most (A C D [K] Θ Ψ 0177 33 M) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.
  227. Luke 1:74 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
  228. Luke 1:75 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.
  229. Luke 1:75 tn Grk “all our days.”
  230. Luke 1:76 sn Now Zechariah describes his son John (you, child) through v. 77.
  231. Luke 1:76 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.”
  232. Luke 1:76 sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.
  233. Luke 1:76 tc Most mss, especially the later ones (A C D L Θ Ψ 0130 ƒ1,13 33 M sy), have πρὸ προσώπου κυρίου (pro prosōpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enōpion kuriou, “before the Lord”), which has earlier and better ms support (P4 א B W 0177) and is thus more likely to be authentic.
  234. Luke 1:76 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.sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.
  235. Luke 1:77 sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).
  236. Luke 1:77 sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).
  237. Luke 1:78 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.
  238. Luke 1:78 sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.
  239. Luke 1:78 sn The Greek term translated dawn (ἀνατολή, anatolē) 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).
  240. Luke 1:78 tn Grk “shall visit us.”
  241. Luke 1:79 sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.
  242. Luke 1:79 tn Or “the path.”
  243. Luke 1:80 tn This verb is imperfect.
  244. Luke 1:80 tn This verb is also imperfect.
  245. Luke 1:80 tn Or “desert.”
  246. Luke 1:80 tn Grk “until the day of his revealing.”
John 1:1-14

The Prologue to the Gospel

1 In the beginning[a] was the Word, and the Word was with God,[b] and the Word was fully God.[c] 2 The Word[d] was with God in the beginning. 3 All things were created[e] by him, and apart from him not one thing was created[f] that has been created.[g] 4 In him was life,[h] and the life was the light of mankind.[i] 5 And the light shines on[j] in the darkness,[k] but[l] the darkness has not mastered it.[m]

6 A man came, sent from God, whose name was John.[n] 7 He came as a witness[o] to testify[p] about the light, so that everyone[q] might believe through him. 8 He himself was not the light, but he came to testify[r] about the light. 9 The true light, who gives light to everyone,[s] was coming into the world.[t] 10 He was in the world, and the world was created[u] by him, but[v] the world did not recognize[w] him. 11 He came to what was his own,[x] but[y] his own people[z] did not receive him.[aa] 12 But to all who have received him—those who believe in his name[ab]—he has given the right to become God’s children 13 —children not born[ac] by human parents[ad] or by human desire[ae] or a husband’s[af] decision,[ag] but by God.

14 Now[ah] the Word became flesh[ai] and took up residence[aj] among us. We[ak] saw his glory—the glory of the one and only,[al] full of grace and truth, who came from the Father.

Footnotes

  1. John 1:1 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis—“In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
  2. John 1:1 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός…means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
  3. John 1:1 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (theos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
  4. John 1:2 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
  5. John 1:3 tn Or “made”; Grk “came into existence.”
  6. John 1:3 tn Or “made”; Grk “nothing came into existence.”
  7. John 1:3 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (P66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (P75c C D L Ws 050* pc). NA25 placed the phrase in v. 3; NA26 moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (ho gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being—in it the Word was life”; “That which came into being—in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.tn Or “made”; Grk “that has come into existence.”
  8. John 1:4 tn John uses ζωή (zōē) 36 times: 17 times it occurs with αἰώνιος (aiōnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.
  9. John 1:4 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anthrōpos] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
  10. John 1:5 tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12; 9:5; 12:46) never ceases to shine.sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.
  11. John 1:5 sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.
  12. John 1:5 tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).
  13. John 1:5 tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning—one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”
  14. John 1:6 sn John refers to John the Baptist.
  15. John 1:7 tn Grk “came for a testimony.”sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (martureō) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).
  16. John 1:7 tn Or “to bear witness.”
  17. John 1:7 tn Grk “all.”
  18. John 1:8 tn Or “to bear witness.”
  19. John 1:9 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
  20. John 1:9 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (erchomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to phōs), or (2) masculine accusative, agreeing with ἄνθρωπον (anthrōpon). Option (1) results in a periphrastic imperfect with ἦν (ēn), ἦν τὸ φῶς…ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14; 9:39; 11:27; 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egō phōs eis ton kosmon elēlutha); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28; 2:6; 3:23; 10:40; 11:1; 13:23; 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24; 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, ho kosmos houtos) as in 8:23; 9:39; 11:9; 12:25, 31; 13:1; 16:11; 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, ho aiōn houtos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23; 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
  21. John 1:10 tn Or “was made”; Grk “came into existence.”
  22. John 1:10 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
  23. John 1:10 tn Or “know.”
  24. John 1:11 tn Grk “to his own things.”
  25. John 1:11 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
  26. John 1:11 tn “People” is not in the Greek text but is implied.
  27. John 1:11 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, hoi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
  28. John 1:12 tn On the use of the πιστεύω + εἰς (pisteuō + eis) construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life—A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Christō) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase—an element integral to the primitive Christian conception of faith in Christ—needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).
  29. John 1:13 tn The Greek term translated “born” here also involves conception.
  30. John 1:13 tn Grk “of blood(s).” The plural αἱμάτων (haimatōn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
  31. John 1:13 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek thelēmatos sarkos) is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
  32. John 1:13 tn Or “man’s.”
  33. John 1:13 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek thelēmatos andros), means much the same as the second one. The word here (ἀνηρ, anēr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
  34. John 1:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  35. John 1:14 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
  36. John 1:14 tn Grk “and tabernacled.”sn The Greek word translated took up residence (σκηνόω, skēnoō) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth—the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
  37. John 1:14 tn Grk “and we saw.”
  38. John 1:14 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12; 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14; 1:18; 3:16, and 3:18).
New English Translation (NET)

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