Lukas 1
1
1Vibahlt (since) many Messianic Sofrim have attempted to compile a sefer, a historical narrative, about the momentous events that have been fulfilled among us,
2Just as these#1:2 massoret haShluchim have been handed down to us by those who from HaReshit#1:2 of the Besuras HaGeulah were edei reiyah (eyewitnesses) and mesharetim (ministers) of the Dvar Hashem,
3I thought it expedient also, having done an iyun (investigative research), accurately and carefully being meayen (engaged in research) in every source and making a medakdeke (pain-stakingly thorough) investigation of every aspect from HaReshit (the Beginning), to write for you and to mesader (arrange, place in succession) an orderly account, most noble Theophilus,
4That you may have daas of HaEmes regarding the Divrei Moshiach about which you took shiurim (lessons).
5At the time of Herod king of Yehudah, there was a certain kohen by the name Zecharyah, who belonged to the Aviyah division. His isha was of the banot Aharon, name of Elisheva.#1:5 1Chr 24:10
6And they were both tzaddikim before Hashem, walking a derech tamim in all the mitzvos and chukkim of the Torah of Adoneinu.#1:6 Gn 6:9; Dt 5:33; 1Kgs 9:4
7But they had no ben, because Elisheva was barren, and they were both advanced in their yamim.
8And it came to pass in the performance of his avodas kodesh sherut as a kohen before Hashem in the appointed order of his division,#1:8 1Chr 24:19; 2Chr 8:14
9According to the minhag (custom) of the kehunah, Zecharyah was chosen by lot to enter the Beis Hamikdash and to offer ketoret (incense).#1:9 Ex 30:7,8; 1Chr 23:13; 2Chr 29:11; Ps 141:2
10And when the hour of the offering of the ketoret came, all the multitude were davening outside.#1:10 Lv 16:17
11And there appeared to Zecharyah a malach Hashem, standing on the right side of the Mizbeach of ketoret.#1:11 Ex 30:1-10
12And, seeing the malach, Zecharyah was terrified, and pachad (fear) fell on him.#1:12 Judg 6:22,23; 13:22
13But the malach said to him, Do not have pachad (fear), Zecharyah. Your tefillah (prayer) was heard and your isha, Elisheva, will bear a ben to you and you will call his shem Yochanan.
14And he will be a simcha to you and sasson (joy), and there will be sasson rav (great joy) at his huledet (birth).
15And he will be gadol before Hashem, and he will not drink yayin or strong drink, and he will be filled with the Ruach Hakodesh from the womb of his Em (mother),#1:15 Num 6:3; Lv 10:9; Judg 13:4; Jer 1:5
16And many of the Bnei Yisroel he will turn back in teshuva to Hashem Eloheihem.
17And he will go forth before Adonoi in the ruach (spirit) and koach (power) of Eliyahu HaNavi, VEHESHIV LEV AVOT AL BANIM (And he will turn the heart of the fathers to the children)#1:17 Mal 4:6 [Mal 3:24] and those without mishmaat (obedience) he will turn to the chochmah of the tzaddikim to prepare for Adonoi an Am (People) having been made ready.#1:17 Mal 4:5,6
18And Zecharyah said to the malach, Just how will I have daas that this is so? For I am old and my isha is advanced in her yamim (days).#1:18 Gn 15:8; 17:17
19And in reply, the malach said to Zecharyah, I am Gavriel, I stand before Hashem. And I was sent to speak to you and to announce these things to you.#1:19 Dan 8:16; 9:21
20And hinei! You will be illem (mute) and not be able to speak, until the yom (day) when these things come to pass, because you did not have emunah in my devarim (words), which will be fulfilled in their time.#1:20 Ex 4:11; Ezek 3:26
21And the people were expecting Zecharyah and they were bewildered at his delay in the Beis HaMikdash.
22And when he came out, he was illem (mute) and not able to speak to them, and they had daas that he had seen a chazon in the Heikhal. He kept motioning to them and he remained illem.
23And it came about as the yamim of his sherut (service in the Beis HaMikdash) as a kohen were fulfilled, he went to his bais (house).
24And after these yamim, Elisheva, his isha, became with child, and she kept herself in hitbodedut for chamesh chodashim, saying,
25 Hashem has done this for me. In these yamim he looked with Chen vChesed (favor and mercy, loving kindness) on me to take away my reproach among Bnei Adam.#1:25 Gn 30:23; Isa 4:1
26Now in the chodesh shishi the malach Gavriel was sent from Hashem to a shtetl in the Galil called Natzeret,
27To a betulah (virgin) given in erusin (betrothal, engagement) to an ish from the Beis Dovid named Yosef,#1:27 ben Dovid and the shem of the almah was Miryam.
28And when the malach approached her, he said, Shalom, favored one! Hashem is with you!
29But she was greatly perplexed at the message, and kept pondering what sort of Shalom greeting this might be.
30And the malach said to her, Do not have pachad (fear), Miryam, for you have found chen before Hashem.
31And in your womb you will conceive and bear BEN#1:31 Isa 7:14 and you will call SHMO YEHOSHUA.#1:31 Zech 6:11-12
32He will be gadol (great) and will be called Ben HaElyon (Son of the Most High). Adonoi Elohim will give him the kisse Dovid Aviv,
33And he will rule over the Beis Ya'akov Olam vaed, and his Malchut will never come to an end.#1:33 2Sm 7:16; Ps 89:3,4; Isa 9:7; Jer 33:17; Dan 2:44; 7:14,27; Mic 4:7
34But Miryam said to the malach, How will this be, vi-bahlt (since) I do not have daas of an ish?
35And in reply, the malach said to her, The Ruach Hakodesh will come upon you and the gevurah of HaElyon will overshadow you. Therefore, also, the one being born will be called HaKadosh (The Holy One), Ben HaElohim.
36And Elisheva your krovah also has conceived a ben in her old age, and this chodesh is hashishi (the sixth) for her who is called barren.
37For nothing will be impossible with Hashem.
38And Miryam said, Hinei! I am the shifcha of Hashem. May it be done to me according to your dvar. And the malach departed from her.
39And in those yamim, Miryam got up and traveled into the hill country with haste to a shtetl of Yehudah.
40And she entered into the bais of Zecharyah and gave Birkat Shalom greetings to Elisheva.
41And it came about, when Elisheva heard the Birkat Shalom of Miryam, the yeled leaped in Elishevaʼs womb, and she was filled with the Ruach Hakodesh.
42And Elisheva cried out with a kol gadol (loud voice) and said, Brucha at miNashim (Blessed art thou among women), and baruch (blessed is) the pri (fruit) of your womb!#1:42 Judg 5:24
43And why has this happened to me that the Em Adoni should come to me?
44For hinei! When the sound of your Birkat Shalom came into my ears, the yeled leaped with simcha in my womb.
45And ashrey is the one having had emunah that there will be a fulfillment to the things having been spoken to Miryam by Hashem.
46And Miryam said, My soul doth magnify Hashem.#1:46 Ps 34:2,3
47ALATZ LIBI BA'HASHEM#1:47 1Sm 2:1 (My heart rejoices in Hashem) and my neshamah exalts in Hashem Yishi#1:47 Hab 3:18 (G-d my Savior, Moshi'a),#1:47 Ps 18:46; Isa 17:10; 61:10
48For HASHEM VISHAFAL YIREH#1:48 Ps 138:6 looked upon the humble state of His shifcha (bond maid), for from now on kol hadorot ishruni#1:48 Gn 30:13 (all generations will call me happy),
49For Shaddai (the Almighty) did gedolot for me and Kadosh is Shmo,#1:49 Ps 111:9
50And the chesed of Hashem is DOR VDOR#1:50 Ps 100:5 to those with yirat Shomayim.#1:50 Ex 20:6; Ps 103:17
51 Hashem has done niflaot (wonders) with his zeroa (arm).#1:51 Isa 53:1 He scattered those who in the machshavot (thoughts) of their levavot are the Gaayonim (the Haughty ones).
52He brought down shalitim (rulers) from their kisot (thrones) and lifted up the Anavim (Humble),
53The ones hungering, Hashem made full of tov, and the ashirim he sent away empty.#1:53 Ps 107:9
54 Hashem helped his servant Yisroel, in remembrance of his rachamim (mercy),
55Just as Hashem spoke to Avoteinu, to Avraham Avinu and his Zera ad Olam.
56And Miryam remained with Elisheva about shlosha chodashim, and then Miryam returned to her bais.
57Now when the time of Elisheva to give birth was fulfilled, she bore a ben.
58And Elishevaʼs shchenim (neighbors) and krovim (relatives) heard that Adoneinu greatly demonstrated his rachamim to her, and they had much simcha with her.
59And it came about on the yom hashemini (the eighth day) they came for the bris milah of the yeled, and they were calling him by the name of his abba, Zecharyah.
60And in reply, his Em said: Lo, but he will be called Yochanan.
61And they said to her, There is no one from your krovim who is called by this shem.
62And they began motioning to the yeledʼs abba to find out what shem he wanted to give him.
63And having asked for a luach (tablet), Zecharyah wrote, saying, Yochanan shmo. And everyone was amazed.
64And Zecharyahʼs mouth was loosed at once and the lashon of him, and he began speaking, saying Baruch Hashem!
65And upon all their shchenim (neighbors) came much yirat Shomayim, and in the entire hill country of Yehudah everyone was shmoozing about these matters.
66All who heard these things pondered them in their levavot, saying, What then will this yeled become? For, indeed, the yad Hashem was on him.#1:66 Gn 39:2
67And Zecharyah, his abba, was filled with the Ruach Hakodesh and brought forth a dvar nevuah, saying,
68BARUCH HASHEM ELOHEI YISROEL, for Adonoi has visited his Am Berit and accomplished a pedut kofer ransom for the Geulah of his people.
69And Hashem raised up a Keren Yeshu'ah (Horn of Salvation), a mighty Moshia, for us in the Beis Dovid, His eved,
70Just as Hashem spoke through the mouth of His neviim hakedoshim meOlam (holy prophets from long ago),#1:70 Jer 23:5
71That we should have Yeshu'at Eloheinu from our oyvim (enemies) and from the hand of all the ones who regard us with sinas chinom (baseless hatred).
72Thus Hashem has demonstrated his rachamim (mercy) to Avoteinu (our Fathers) and has remembered his Brit HaKodesh (Holy Covenant),#1:72 Mic 7:20; Ps 105:8,9; 106:45; Ezek 16:60
73The Brit HaShevu'ah (the Covenant of the oath) which He swore to Avraham Avinu to grant us,#1:73 Gn 22:16-18
74Having been delivered from the yad haoyvim (hand of enemies) of us to serve Hashem fearlessly,
75In kedushah (holiness) and tzedek (righteousness) before Him all our yamim (days).
76And you also, yeled (child), will be called Navi HaElyon (Prophet of the Most High); for you will go LIFNEI HAADON (before the L-rd) to prepare the DERECH HASHEM (The Way of the L-rd),#1:76 Mal 3:1; Isa 40:3
77To give daas (knowledge) of Yeshu'at Eloheinu (the Salvation of our G-d) to Hashemʼs Am Berit (People of the Covenant) by the selichat (forgiveness) of their avon (sin),#1:77 Jer 31:34
78Through the rav rachamim of Eloheinu (through the great mercy of our G-d), by which has visited us the rising SHEMESH (Sun)#1:78 Moshiach from Shomayim,#1:78 Mal 4:2 [ 3:20]
79To appear to the ones in CHOSHECH (darkness) and YOSHVEI BERETZ TZALMAVET (sitting in the land of the shadow of death), to direct our feet into the Derech Shalom.#1:79 Ps 107:14; Isa 9:1-2; 59:9
80And the yeled was growing and was being given chizzuk (strengthening) in the Ruach Hakodesh, and Yochanan was in the desolate places until the day of his hisgalus (revelation, manifestation) to Yisroel.
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Lukas 1: TOJB2011
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THE ORTHODOX JEWISH BIBLE
FOURTH EDITION © Artists For Israel Intl Inc., 2002-2011, 2021.
Luke 1
1
1Since many have undertaken to compile a narrative of the events that have been fulfilled among us,#Acts 1:1; 1 Cor 15:3. 2just as those who were eyewitnesses from the beginning and ministers of the word have handed them down to us,#24:48; Jn 15:27; Acts 1:21–22. 3I too have decided, after investigating everything accurately anew, to write it down in an orderly sequence for you, most excellent Theophilus, 4so that you may realize the certainty of the teachings you have received.
II. THE INFANCY NARRATIVE#1:5–2:52] Like the Gospel according to Matthew, this gospel opens with an infancy narrative, a collection of stories about the birth and childhood of Jesus. The narrative uses early Christian traditions about the birth of Jesus, traditions about the birth and circumcision of John the Baptist, and canticles such as the Magnificat (Lk 1:46–55) and Benedictus (Lk 1:67–79), composed of phrases drawn from the Greek Old Testament. It is largely, however, the composition of Luke who writes in imitation of Old Testament birth stories, combining historical and legendary details, literary ornamentation and interpretation of scripture, to answer in advance the question, “Who is Jesus Christ?” The focus of the narrative, therefore, is primarily christological. In this section Luke announces many of the themes that will become prominent in the rest of the gospel: the centrality of Jerusalem and the temple, the journey motif, the universality of salvation, joy and peace, concern for the lowly, the importance of women, the presentation of Jesus as savior, Spirit-guided revelation and prophecy, and the fulfillment of Old Testament promises. The account presents parallel scenes (diptychs) of angelic announcements of the birth of John the Baptist and of Jesus, and of the birth, circumcision, and presentation of John and Jesus. In this parallelism, the ascendency of Jesus over John is stressed: John is prophet of the Most High (Lk 1:76); Jesus is Son of the Most High (Lk 1:32). John is great in the sight of the Lord (Lk 1:15); Jesus will be Great (a LXX attribute, used absolutely, of God) (Lk 1:32). John will go before the Lord (Lk 1:16–17); Jesus will be Lord (Lk 1:43; 2:11).
Announcement of the Birth of John. 5In the days of Herod, King of Judea,#In the days of Herod, King of Judea: Luke relates the story of salvation history to events in contemporary world history. Here and in Lk 3:1–2 he connects his narrative with events in Palestinian history; in Lk 2:1–2 and Lk 3:1 he casts the Jesus story in the light of events of Roman history. Herod the Great, the son of the Idumean Antipater, was declared “King of Judea” by the Roman Senate in 40 B.C., but became the undisputed ruler of Palestine only in 37 B.C. He continued as king until his death in 4 B.C. Priestly division of Abijah: a reference to the eighth of the twenty-four divisions of priests who, for a week at a time, twice a year, served in the Jerusalem temple. there was a priest named Zechariah of the priestly division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth.#1 Chr 24:10. 6Both were righteous in the eyes of God, observing all the commandments and ordinances of the Lord blamelessly. 7But they had no child,#They had no child: though childlessness was looked upon in contemporaneous Judaism as a curse or punishment for sin, it is intended here to present Elizabeth in a situation similar to that of some of the great mothers of important Old Testament figures: Sarah (Gn 15:3; 16:1); Rebekah (Gn 25:21); Rachel (Gn 29:31; 30:1); the mother of Samson and wife of Manoah (Jgs 13:2–3); Hannah (1 Sm 1:2). because Elizabeth was barren and both were advanced in years.#Gn 18:11; Jgs 13:2–5; 1 Sm 1:5–6. 8Once when he was serving as priest in his division’s turn before God, 9according to the practice of the priestly service, he was chosen by lot to enter the sanctuary of the Lord to burn incense.#Ex 30:7. 10Then, when the whole assembly of the people was praying outside at the hour of the incense offering, 11the angel of the Lord appeared to him, standing at the right of the altar of incense. 12Zechariah was troubled by what he saw, and fear came upon him. 13But the angel said to him, “Do not be afraid,#Do not be afraid: a stereotyped Old Testament phrase spoken to reassure the recipient of a heavenly vision (Gn 15:1; Jos 1:9; Dn 10:12, 19 and elsewhere in Lk 1:30; 2:10). You shall name him John: the name means “Yahweh has shown favor,” an indication of John’s role in salvation history. Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John.#1:57, 60, 63; Mt 1:20–21. 14And you will have joy and gladness, and many will rejoice at his birth, 15for he will be great in the sight of [the] Lord. He will drink neither wine nor strong drink.#He will drink neither wine nor strong drink: like Samson (Jgs 13:4–5) and Samuel (1 Sm 1:11 LXX and 4QSama), John is to be consecrated by Nazirite vow and set apart for the Lord’s service. He will be filled with the holy Spirit even from his mother’s womb,#7:33; Nm 6:1–21; Jgs 13:4; 1 Sm 1:11 LXX. 16and he will turn many of the children of Israel to the Lord their God. 17He will go before him in the spirit and power of Elijah#He will go before him in the spirit and power of Elijah: John is to be the messenger sent before Yahweh, as described in Mal 3:1–2. He is cast, moreover, in the role of the Old Testament fiery reformer, the prophet Elijah, who according to Mal 3:23 (4:5) is sent before “the great and terrible day of the Lord comes.” to turn the hearts of fathers toward children and the disobedient to the understanding of the righteous, to prepare a people fit for the Lord.”#Sir 48:10; Mal 3:1; 3:23–24; Mt 11:14; 17:11–13. 18Then Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.” 19And the angel said to him in reply, “I am Gabriel,#I am Gabriel: “the angel of the Lord” is identified as Gabriel, the angel who in Dn 9:20–25 announces the seventy weeks of years and the coming of an anointed one, a prince. By alluding to Old Testament themes in Lk 1:17, 19 such as the coming of the day of the Lord and the dawning of the messianic era, Luke is presenting his interpretation of the significance of the births of John and Jesus. who stand before God. I was sent to speak to you and to announce to you this good news.#Dn 8:16; 9:21. 20But now you will be speechless and unable to talk#You will be speechless and unable to talk: Zechariah’s becoming mute is the sign given in response to his question in v. 18. When Mary asks a similar question in Lk 1:34, unlike Zechariah who was punished for his doubt, she, in spite of her doubt, is praised and reassured (Lk 1:35–37). until the day these things take place, because you did not believe my words, which will be fulfilled at their proper time.”#1:45.
21Meanwhile the people were waiting for Zechariah and were amazed that he stayed so long in the sanctuary. 22But when he came out, he was unable to speak to them, and they realized that he had seen a vision in the sanctuary. He was gesturing to them but remained mute. 23Then, when his days of ministry were completed, he went home. 24After this time his wife Elizabeth conceived, and she went into seclusion for five months, saying, 25“So has the Lord done for me at a time when he has seen fit to take away my disgrace before others.”#Gn 30:23.
Announcement of the Birth of Jesus.#The announcement to Mary of the birth of Jesus is parallel to the announcement to Zechariah of the birth of John. In both the angel Gabriel appears to the parent who is troubled by the vision (Lk 1:11–12, 26–29) and then told by the angel not to fear (Lk 1:13, 30). After the announcement is made (Lk 1:14–17, 31–33) the parent objects (Lk 1:18, 34) and a sign is given to confirm the announcement (Lk 1:20, 36). The particular focus of the announcement of the birth of Jesus is on his identity as Son of David (Lk 1:32–33) and Son of God (Lk 1:32, 35). 26In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth, 27to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary.#2:5; Mt 1:16, 18. 28And coming to her, he said, “Hail, favored one! The Lord is with you.”#Jgs 6:12; Ru 2:4; Jdt 13:18. 29But she was greatly troubled at what was said and pondered what sort of greeting this might be. 30Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31#Gn 16:11; Jgs 13:3; Is 7:14; Mt 1:21–23. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus. 32#2 Sm 7:12, 13, 16; Is 9:7. He will be great and will be called Son of the Most High,#Son of the Most High: cf. Lk 1:76 where John is described as “prophet of the Most High.” “Most High” is a title for God commonly used by Luke (Lk 1:35, 76; 6:35; 8:28; Acts 7:48; 16:17). and the Lord God will give him the throne of David his father, 33and he will rule over the house of Jacob forever, and of his kingdom there will be no end.”#Dn 2:44; 7:14; Mi 4:7; Mt 28:18. 34But Mary said to the angel, “How can this be, since I have no relations with a man?”#Mary’s questioning response is a denial of sexual relations and is used by Luke to lead to the angel’s declaration about the Spirit’s role in the conception of this child (Lk 1:35). According to Luke, the virginal conception of Jesus takes place through the holy Spirit, the power of God, and therefore Jesus has a unique relationship to Yahweh: he is Son of God. 35And the angel said to her in reply, “The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.#Mt 1:20. 36And behold, Elizabeth, your relative, has also conceived#The sign given to Mary in confirmation of the angel’s announcement to her is the pregnancy of her aged relative Elizabeth. If a woman past the childbearing age could become pregnant, why, the angel implies, should there be doubt about Mary’s pregnancy, for nothing will be impossible for God. a son in her old age, and this is the sixth month for her who was called barren; 37for nothing will be impossible for God.”#Gn 18:14; Jer 32:27; Mt 19:26. 38Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her.
Mary Visits Elizabeth. 39During those days Mary set out and traveled to the hill country in haste to a town of Judah, 40where she entered the house of Zechariah and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the infant leaped in her womb, and Elizabeth, filled with the holy Spirit,#1:15; Gn 25:22 LXX. 42cried out in a loud voice and said, “Most blessed are you among women, and blessed is the fruit of your womb.#11:27–28; Jgs 5:24; Jdt 13:18; Dt 28:4. 43And how does this happen to me, that the mother of my Lord#Even before his birth, Jesus is identified in Luke as the Lord. should come to me? 44For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy. 45Blessed are you who believed#Blessed are you who believed: Luke portrays Mary as a believer whose faith stands in contrast to the disbelief of Zechariah (Lk 1:20). Mary’s role as believer in the infancy narrative should be seen in connection with the explicit mention of her presence among “those who believed” after the resurrection at the beginning of the Acts of the Apostles (Acts 1:14). that what was spoken to you by the Lord would be fulfilled.”#1:20.
The Canticle of Mary. 46#1 Sm 2:1–10. And Mary said:#Although Mary is praised for being the mother of the Lord and because of her belief, she reacts as the servant in a psalm of praise, the Magnificat. Because there is no specific connection of the canticle to the context of Mary’s pregnancy and her visit to Elizabeth, the Magnificat (with the possible exception of v. 48) may have been a Jewish Christian hymn that Luke found appropriate at this point in his story. Even if not composed by Luke, it fits in well with themes found elsewhere in Luke: joy and exultation in the Lord; the lowly being singled out for God’s favor; the reversal of human fortunes; the fulfillment of Old Testament promises. The loose connection between the hymn and the context is further seen in the fact that a few Old Latin manuscripts identify the speaker of the hymn as Elizabeth, even though the overwhelming textual evidence makes Mary the speaker.
“My soul proclaims the greatness of the Lord;#Ps 35:9; Is 61:10; Heb 3:18.
47my spirit rejoices in God my savior.#Ti 3:4; Jude 25.
48For he has looked upon his handmaid’s lowliness;
behold, from now on will all ages call me blessed.#11:27; 1 Sm 1:11; 2 Sm 16:12; 2 Kgs 14:26; Ps 113:7.
49The Mighty One has done great things for me,
and holy is his name.#Dt 10:21; Ps 71:19; 111:9; 126:2–3.
50His mercy is from age to age
to those who fear him.#Ps 89:2; 103:13, 17.
51He has shown might with his arm,
dispersed the arrogant of mind and heart.#Ps 89:10; 118:15; Jer 32:17 (39:17 LXX).
52He has thrown down the rulers from their thrones
but lifted up the lowly.#1 Sm 2:7; 2 Sm 22:28; Jb 5:11; 12:19; Ps 147:6; Sir 10:14; Jas 4:6; 1 Pt 5:5.
53The hungry he has filled with good things;
the rich he has sent away empty.#1 Sm 2:5; Ps 107:9.
54He has helped Israel his servant,
remembering his mercy,#Ps 98:3; Is 41:8–9.
55according to his promise to our fathers,
to Abraham and to his descendants forever.”#Gn 13:15; 17:7; 18:18; 22:17–18; Mi 7:20.
56Mary remained with her about three months and then returned to her home.
The Birth of John.#The birth and circumcision of John above all emphasize John’s incorporation into the people of Israel by the sign of the covenant (Gn 17:1–12). The narrative of John’s circumcision also prepares the way for the subsequent description of the circumcision of Jesus in Lk 2:21. At the beginning of his two-volume work Luke shows those who play crucial roles in the inauguration of Christianity to be wholly a part of the people of Israel. At the end of the Acts of the Apostles (Acts 21:20; 22:3; 23:6–9; 24:14–16; 26:2–8, 22–23) he will argue that Christianity is the direct descendant of Pharisaic Judaism. 57When the time arrived for Elizabeth to have her child she gave birth to a son. 58Her neighbors and relatives heard that the Lord had shown his great mercy toward her, and they rejoiced with her.#1:14. 59#The practice of Palestinian Judaism at this time was to name the child at birth; moreover, though naming a male child after the father is not completely unknown, the usual practice was to name the child after the grandfather (see Lk 1:61). The naming of the child John and Zechariah’s recovery from his loss of speech should be understood as fulfilling the angel’s announcement to Zechariah in Lk 1:13, 20. When they came on the eighth day to circumcise#2:21; Gn 17:10, 12; Lv 12:3. the child, they were going to call him Zechariah after his father, 60but his mother said in reply, “No. He will be called John.”#1:13. 61But they answered her, “There is no one among your relatives who has this name.” 62So they made signs, asking his father what he wished him to be called. 63He asked for a tablet and wrote, “John is his name,” and all were amazed. 64Immediately his mouth was opened, his tongue freed, and he spoke blessing God.#1:20. 65Then fear came upon all their neighbors, and all these matters were discussed throughout the hill country of Judea. 66All who heard these things took them to heart, saying, “What, then, will this child be?” For surely the hand of the Lord was with him.
The Canticle of Zechariah. 67Then Zechariah his father, filled with the holy Spirit, prophesied, saying:
68#Like the canticle of Mary (Lk 1:46–55) the canticle of Zechariah is only loosely connected with its context. Apart from Lk 1:76–77, the hymn in speaking of a horn for our salvation (Lk 1:69) and the daybreak from on high (Lk 1:78) applies more closely to Jesus and his work than to John. Again like Mary’s canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Lk 1:76–77 to give Zechariah’s reply to the question asked in Lk 1:66. “Blessed be the Lord, the God of Israel,
for he has visited and brought redemption to his people.#7:16; Ps 41:13; 72:18; 106:48; 111:9.
69#A horn for our salvation: the horn is a common Old Testament figure for strength (Ps 18:3; 75:5–6; 89:18; 112:9; 148:14). This description is applied to God in Ps 18:2 and is here transferred to Jesus. The connection of the phrase with the house of David gives the title messianic overtones and may indicate an allusion to a phrase in Hannah’s song of praise (1 Sm 2:10), “the horn of his anointed.” He has raised up a horn for our salvation
within the house of David his servant,#Ps 18:3.
70even as he promised through the mouth of his holy prophets from of old:
71salvation from our enemies and from the hand of all who hate us,#Ps 106:10.
72to show mercy to our fathers#Gn 17:7; Lv 26:42; Ps 105:8–9; Mi 7:20.
and to be mindful of his holy covenant#Ps 106:45–46.
73and of the oath he swore to Abraham our father,#Gn 22:16–17.
and to grant us that, 74rescued from the hand of enemies,
without fear we might worship him 75in holiness and righteousness
before him all our days.#Ti 2:12.
76And you, child, will be called prophet of the Most High,
for you will go before the Lord#You will go before the Lord: here the Lord is most likely a reference to Jesus (contrast Lk 1:15–17 where Yahweh is meant) and John is presented as the precursor of Jesus. to prepare his ways,#Is 40:3; Mal 3:1; Mt 3:3; 11:10.
77to give his people knowledge of salvation
through the forgiveness of their sins,
78because of the tender mercy of our God#Is 60:1–2.
by which the daybreak from on high#The daybreak from on high: three times in the LXX (Jer 23:5; Zec 3:8; 6:12), the Greek word used here for daybreak translates the Hebrew word for “scion, branch,” an Old Testament messianic title. will visit us#Mal 3:20.
79to shine on those who sit in darkness and death’s shadow,
to guide our feet into the path of peace.”
80The child grew and became strong in spirit, and he was in the desert until the day of his manifestation to Israel.#2:40; Mt 3:1.
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Confraternity of Christian Doctrine, Inc