The Gospel According to Luke (NAS)

Chapter Summary: In this chapter, Luke opens with a shift in linguistic register. The first four verses are written in a high, classical literary style—a formal “prologue” that would have signaled to a Roman or Greek reader that they were dealing with a serious, educated historian. From verse 5 onward, the tone shifts into a more “Hebraic” flavor, reminiscent of the Old Testament stories of old. It begins with two important mothers: Elizabeth and Mary. One takes place in the Temple in Jeusalem and the other in an obscure village in Galilee. Upon meeting, Luke records the poetic response of Mary to Elizabeth with a blessing known as the Magnificat, a song deeply rooted in the Hebrew tradition of Hannah and the Psalms, yet looking forward to a radical reversal of the world’s social order. This is followed by the tension regarding Zechariah’s silence and the naming of the child in obedience to the divine command instead of family tradition. This leads to the restoration of Zechariah’s silence with praise known as the Benedictus (from its first word in Latin), this prophecy connects the birth of John to the sweeping story of Israel’s redemption. It is a dense, poetic bridge between the Old Testament promises and the New Testament fulfillment.

“Events fulfilled among us” (peplērophorēmenōn): This is a strong word. It doesn’t just mean “things that happened,” but things that have reached their intended “fullness” or “consummation.” Luke sees history as a divine script reaching its climax.

“Followed accurately from the start” (parēkolouthēkoti anōthen... akribōs): Luke uses technical language here. Anōthen (from the start/from above) combined with akribōs (accurately) suggests he didn’t just hear rumors; he did investigative “detective work” into the origins of the story.

“The Sanctuary” (naon): Luke distinguishes between the hieron (the whole temple complex) and the naon (the inner sanctuary/Holy Place). Only the priest whose lot was chosen could enter this specific area.

“Strong Drink” (sikera): This is a Greek transliteration of the Hebrew shekar. It refers to any fermented liquor not made from grapes (like barley beer or palm wine). This identifies John as a lifelong Nazirite (Numbers 6), set apart for God’s specific use.

“In the spirit and power of Elijah” (v. 17): This points directly to the prophecy in Malachi 4:5-6. Gabriel is announcing that the 400 years of prophetic silence are ending.

“Advanced in years” (probebēkotes en tais hēmerais): Literally “stepped forward in their days.” It’s a polite idiom for being very old. Zechariah’s doubt (v. 18) mirrors Abraham’s in Genesis 17:17, setting up John as a “miracle child” of old age.

“Seclusion” (periekryben): Elizabeth hides herself. While the text doesn’t say why, it creates a sense of “holy pregnancy.” After years of the “disgrace” (oneidos) of barrenness, she likely wanted to savor the reality of the miracle before it became public.

“My disgrace” (oneidos): In that culture, barrenness was often misinterpreted as a sign of divine disfavor. Elizabeth’s joy is specifically that God “looked upon her” (epeiden) to vindicate her character.

The “Hebraized” Greek of Verse 5: After the sophisticated classical Greek of the preface (vv. 1–4), Luke intentionally shifts to a style that mirrors the Septuagint (the Greek Old Testament). The phrase Egeneto en tais hēmerais (“It happened in the days...”) is a direct stylistic nod to the way the stories of the Patriarchs and Prophets were told.

“Fully Accomplished” (peplērophorēmenōn): In verse 1, this word is much stronger than just “happened.” It implies that these events were the fulfillment of a divine plan. Luke isn’t just writing a biography; he’s writing the climax of a cosmic story.

“Eyewitnesses and Servants” (autoptai kai hypēretai): Luke uses the term autoptai (where we get “autopsy”) for eyewitnesses and hypēretai for servants. This suggests he is drawing from a tradition of oral and written reports from those who were “on the ground.”

“Orderly Account” (kathexēs): This doesn’t necessarily mean chronological order, but rather a “logical” or “systematic” arrangement. Luke is presenting a legalistic or rhetorical case for the truth of the Gospel.

“Chosen by Lot” (elache): In verse 9, this refers to a once-in-a-lifetime opportunity. Because there were thousands of priests, many never got the chance to offer incense in the Holy Place. This was Zechariah’s “big moment.”

“Advanced in Years” (probebēkotes en tais hēmerais): Literally “stepped forward in their days.” It is a polite Semitic idiom for being very old, reminiscent of Abraham and Sarah.

“Silence” vs. “Mute” (siōpōn vs. kōphos): Zechariah’s condition (v. 20 and v. 22) might be more than just the inability to speak. The word kōphos can mean both “mute” and “deaf.” Verse 62 (later in the chapter) shows people making signs to him, suggesting he might have been unable to hear as well.

“Favored One” (kecharitōmenē): This is a perfect passive participle. It doesn’t just mean she is “full of grace” as a source, but that she has been—and continues to be—the recipient of God’s sovereign favor. It implies a state of being completely transformed by God’s choice.

“Debating in her mind” (dielogizeto): Unlike Zechariah, who asked for proof, Mary “reasoned through” the message. The Greek suggests an intensive internal dialogue. She wasn’t just surprised; she was trying to decode the theological implications of Gabriel’s specific wording.

“Overshadow” (episkiasei): This is a highly significant word in Luke-Acts. It is the same word used for the Cloud of Glory (Shekinah) that settled over the Tabernacle in Exodus 40:35. It depicts Mary as the new Ark of the Covenant, the place where God’s presence literally rests on earth.

“I do not know a man” (andra ou ginōskō): This is a standard Semitic idiom for sexual intimacy. Mary’s question isn’t one of doubt (like Zechariah’s), but of biological practicality. She is betrothed, but the marriage is not yet consummated.

“No word... will be impossible” (ouk adynatēsei... pan rhēma): Literally, “every word from God will not be without power.” Luke uses rhēma again, which can mean “word” or “thing.” It suggests that when God speaks, the very words themselves carry the creative power to bring the event into existence.

“Servant” (doulē): Often translated as “handmaid,” the word is actually the female version of “slave.” Mary is placing her entire life, reputation, and future under the absolute ownership and direction of the Lord.

“Let it happen” (genoito): This is in the optative mood, which expresses a strong desire or a “willingness of the heart.” It’s not a passive resignation (“I guess I have to”), but a vigorous “Yes! Let this be!”

“With Haste” (meta spoudēs): This isn’t just physical speed; in Koine Greek, spoudē implies an eagerness and a sense of “due diligence” or “seriousness.” Mary is acting immediately on the sign Gabriel gave her (Elizabeth’s pregnancy).

“Leaped” (eskirtēsen): This verb appears twice (vv. 41, 44). While it is a natural word for a baby moving, it is used in the Septuagint (Greek OT) to describe calves leaping for joy or mountains “skipping.” It portrays the unborn John the Baptist as already performing his prophetic role by recognizing the Messiah.

“The Mother of my Lord”: This is a profound Christological moment. Elizabeth, through the Holy Spirit, recognizes Mary’s child as “Lord” (Kyrios) long before his birth or public ministry.

“Magnifies” (megalynei): Mary does not make God “bigger,” but she acts as a lens that focuses and enlarges the perception of God’s character. The verb is in the present tense, indicating an ongoing state of her soul.

“Humble state” (tapeinōsin): This refers more to social status and “lowliness” than just the character trait of humility. Mary is acknowledging her position as a socially insignificant young woman from an obscure village.

The Prophetic Aorist (vv. 51–54): Most of the verbs in the second half of the Magnificat (scattered, brought down, lifted up) are in the aorist tense (past tense). In Hebrew poetry (translated here into Greek), this is often the “Prophetic Past”—describing things God will do so certainly that they are spoken of as if they have already happened.

“God my Savior” (tō theō tō sōtēri mou): It is significant that Mary refers to God as her Savior. This acknowledges her own need for God’s grace and aligns her with the traditional Jewish “Song of Victory” after being rescued by God.

“The Time was Fulfilled” (eplēsthē ho chronos): Luke uses the same verb (plēroō) here (v. 57) that he used in the prologue regarding the “events fulfilled among us.” It suggests that John’s birth is not just a biological event, but a prophetic appointment reaching its maturity.

“Magnified His Mercy” (emegalynen... to eleos): This is a direct linguistic echo of Mary’s Magnificat (“My soul magnifies the Lord”). The neighbors recognize that Elizabeth’s pregnancy in old age is a “great” manifestation of God’s kindness.

“They were going to name him” (ekaloun): The verb is in the imperfect tense, which in this context indicates an attempted or intended action. The relatives were in the process of naming him Zechariah when the mother intervened.

“Making signs” (eneneuon): This is a very significant detail (v. 62). As noted previously, Zechariah was not just mute; the fact that they had to use signs to communicate with him strongly implies he was also deaf during this period.

“Writing Tablet” (pinakidion): This refers to a small wooden board covered with a thin layer of wax, used for temporary notes and exercises. Zechariah’s choice of the indicative—“John is his name”—rather than a suggestion, shows his total submission to Gabriel’s earlier command.

“Immediately” (parachrēma): Luke’s favorite word for instantaneous divine action. The moment Zechariah’s heart was aligned with God’s word through the pen, his physical bondage was broken.

“All these matters” (panta ta rhēmata tauta): The Greek word rhēma can mean both “word” and “thing/event.” In this Hebraic style, it refers to the entire miraculous story that was being “talked through” (dielaleito) in the Judean hills.

“The Hand of the Lord” (cheir kyriou): An Old Testament anthropomorphism used to describe God’s active power and protection. Luke adds “for indeed” (kai gar) to show that the neighbors’ wonder was justified by the visible evidence of God’s presence on the boy.

“Horn of Salvation” (keras sōtērias): This is a vivid Hebraic metaphor. In the animal kingdom, the horn is the source of strength and defense. In the Old Testament (e.g., Psalm 18:2), it represents a powerful, kingly deliverer. Zechariah is announcing that God is finally deploying his “strength” to save Israel.

“Visited” (epeskepsato): This verb means more than just a social call; it implies an “inspection” or “intervention” with the intent to help or judge. Luke uses this word specifically to describe God’s active presence returning to his people.

“To Serve Him” (latreuein): This isn’t the common word for a slave’s service (douleuein), but a specific term for priestly or liturgical service. Zechariah, a priest, sees the ultimate goal of political and spiritual liberation as the freedom to worship God properly.

“Tender Mercy” (splanchma eleous): Literally “bowels of mercy.” In the ancient world, the splanchma (internal organs) were considered the seat of the deepest emotions, similar to how we use the word “heart” today. It suggests a visceral, gut-wrenching compassion from God.

“The Sunrise” (anatolē): This word is beautifully ambiguous. It means “rising” (as in a sun or star) but was also used in the Septuagint to translate the Hebrew Tsemach (“Branch”), a Messianic title from Zechariah 3:8 and 6:12. By choosing this word, Zechariah depicts the Messiah as both a royal Branch and a dawning Light.

“Shadow of Death” (skia thanatou): This is a direct echo of Psalm 23 and Isaiah 9:2. It portrays humanity as travelers who have lost the path and are sitting paralyzed in the gloom of mortality.

“In the Wilderness” (en tais erēmois): The plural “wildernesses” suggests the various desolate regions of the Judean desert. It does not mean an area where everything is sand and dust as in the Sahara desert. Instead, it means an area that is unpopulated and abandoned. It may be covered in grass and some bushes, but not a forest. John’s physical isolation mirrored his spiritual set-apartness, preparing him for the “day of his public appearance” (anadeixeōs), a term often used for the official commissioning of a public officer.