KJV: But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
YLT: and the messenger said unto him, 'Fear not, Zacharias, for thy supplication was heard, and thy wife Elisabeth shall bear a son to thee, and thou shalt call his name John,
Darby: But the angel said to him, Fear not, Zacharias, because thy supplication has been heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.
ASV: But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
| Εἶπεν | Said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| ἄγγελος | angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| φοβοῦ | fear |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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| Ζαχαρία | Zechariah |
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Parse: Noun, Vocative Masculine Singular Root: Ζαχαρίας Sense: the father of John the Baptist. |
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| διότι | because |
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Parse: Conjunction Root: διότι Sense: on this account that, because. |
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| εἰσηκούσθη | has been heard |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: εἰσακούω Sense: to give heed to, comply with admonition, to obey. |
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| δέησίς | prayer |
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Parse: Noun, Nominative Feminine Singular Root: δέησις Sense: need, indigence, want, privation, penury. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| γυνή | wife |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| Ἐλισάβετ | Elizabeth |
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Parse: Noun, Nominative Feminine Singular Root: Ἐλισάβετ Sense: the wife of Zacharias and mother of John the Baptist, of the priestly family, and a relative of Mary, Lk. |
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| γεννήσει | will bear |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: γεννάω Sense: of men who fathered children. |
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| υἱόν | a son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| σοι | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
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| καλέσεις | you shall call |
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Parse: Verb, Future Indicative Active, 2nd Person Singular Root: καλέω Sense: to call. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἰωάννην | John |
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Parse: Noun, Accusative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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Greek Commentary for Luke 1:13
First aorist passive indicative. A sort of timeless aorist, “was heard” when made, and so “is heard” now. Probably the prayer was for a son in spite of the great age of Elisabeth, though the Messianic redemption is possible also. [source]
The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (Luke 1:13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luke 1:30-33, Luke 1:35-37, Luke 1:42-45, Luke 1:46-55, Luke 1:68-70; Luke 2:10-12, Luke 2:14, Luke 2:29-32, Luke 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one. [source]
If we render the aorist literally, was heard, we avoid the question as to what prayer is referred to. The reference is to the prayer for offspring, which, owing to His extreme years, Zacharias had probably ceased to offer, and which he certainly would not be preferring in that public and solemn service. Hence the aorist is appropriate, referring back to the past acts of prayer. “That prayer, which thou no longer offerest,was heard.” [source]
Meaning God is favorable, or Jehovah showeth grace. [source]
Reverse Greek Commentary Search for Luke 1:13
The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (Luke 1:13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luke 1:30-33, Luke 1:35-37, Luke 1:42-45, Luke 1:46-55, Luke 1:68-70; Luke 2:10-12, Luke 2:14, Luke 2:29-32, Luke 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one. [source]
Direct address to the child with forecast of his life (cf. Luke 1:13-17). [source]
Also in Luke 1:13. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words Verily I say unto you This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to John 4:44. Both Mark 6:4 and Matthew 13:57 give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke 4:9-11). [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
Late word from δεομαι deomai to want, to beg, to pray. In the papyri. See Luke 1:13. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews “that they may be saved” Paul leaves God‘s problem to him and pours out his prayer for the Jews in accordance with his strong words in Romans 9:1-5. [source]
Allegorically interpreted, he means. From Mount Sinai (απο ορους Σινα apo orous Sinā). Spoken from Mount Sinai. Bearing Present active participle of γενναω gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57). Which is Hagar (ητις εστιν αγαρ hētis estin Hagar). Allegorically interpreted. [source]
Present active participle of γενναω gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57). Which is Hagar (ητις εστιν αγαρ hētis estin Hagar). Allegorically interpreted. [source]
“The face of his birth” (origin, lineage, nativity). For this use of εν εσοπτρωι genesis see James 3:6; Matthew 1:1, Matthew 1:18; Luke 1:13.In a mirror (εισ οπτω en esoptrōi). Old word (from κατοπτριζομαι eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
First aorist active indicative of τιτημι tithēmi The act restored John‘s confidence.Fear not (μη ποβου mē phobou). Cf. Luke 1:13 to Zacharias to give comfort.I am the first and the last Used in Isaiah 44:6; Isaiah 48:12 of God, but here, Revelation 2:8; Revelation 22:13 of Christ.And the Living One (και ο ζων kai ho zōn). Present active articular participle of ζαω zaō another epithet of God common in the O.T. (Deuteronomy 32:40; Isaiah 49:18, etc.) and applied purposely to Jesus, with which see John 5:26 for Christ‘s own words about it. [source]
Cf. Luke 1:13 to Zacharias to give comfort. [source]