The fact that Gabriel greeted Mary as he did and did not greet Zechariah the same way shows Mary"s favored position. Gabriel"s greeting was customary: Hail! or Greetings! (Gr. chaire). Mary was highly "favored" (Gr. kecharitomene) because God chose to bestow special grace ("favor," Gr. charis) on her (cf. Ephesians 1:6, the only other New Testament occurrence of kecharitomene). She would be the mother of the Messiah, which was an honor most Jewish mothers prayed would be hers. God did this without any special merit of her own (cf. Luke 1:47). Roman Catholic commentators dispute this point, but competent scholars have refuted their arguments. [1] The Lord"s presence with Mary guaranteed His help in the assignment she would have to fulfill (cf. Judges 6:12; Ruth 2:14-16). [source][source][source]
Context Summary
Luke 1:26-38 - The Promised Messiah
The narrative is artlessly simple and natural and is its own complete vindication. No human genius could have invented it. Compare it, for instance, with all the ornate and fantastic pictures of the Annunciation by the great masters! That little children and wise men alike appreciate this story bespeaks its humanness and its divineness.
It is to the humble and childlike maiden that the supreme honor of womanhood is given. The choice was one of pure grace. The Creator-Spirit Himself wrought this divine miracle. The appearance of our Savior among mankind was the direct and immediate act of Deity, so far as His body was concerned, but as to His spirit, it was the voluntary emptying on His own part, of which Paul speaks, Philippians 2:7. "The word became flesh." It was not a transient assumption of the appearance of humanity, but a real fusion of the divine and the human in that holy thing which was to be born. Here was the beginning of a new humanity, to be reproduced in all that believe, till the earth is filled with the "sons of God," Romans 8:14. [source]
Chapter Summary: Luke 1
1The preface of Luke to his whole gospel 5The conception of John the Baptist; 26and of Jesus 39The prophecy of Elisabeth and of Mary, concerning Jesus 57The nativity and circumcision of John 67The prophecy of Zachariah, both of Jesus, 76and of John
Greek Commentary for Luke 1:28
Highly favoured [κεχαριτωμενη] Perfect passive participle of χαριτοω charitoō and means endowed with grace The Vulgate gratiae plena “is right, if it means ‹full of grace which thou hast received‘; wrong, if it means ‹full of grace which thou hast to bestow‘” (Plummer). The oldest MSS. do not have “Blessed art thou among women” here, but in Luke 1:42. [source]
Thou that art highly favored [κεχαριτωμένη] Lit., as Rev. in margin,endued with grace. Only here and Ephesians 1:6. The rendering full of grace, Vulgate, Wyc., and Tynd., is therefore wrong. All the best texts omit blessed art thou among women. [source]
Cast in her mind [διελογίζετο] See on James 2:4. The imperfect tense, “began to reason.” [source]
Reverse Greek Commentary Search for Luke 1:28
Luke 1:30Favour [χαριν] Grace. Same root as χαιρω chairō (rejoice) and χαριτοω charitoō in Luke 1:28. To find favour is a common O.T. phrase. Χαρις Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Ephesians 4:29, with grace, Colossians 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Romans 6:17). [source]
Luke 4:22And wondered [και εταυμαζον] Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:22Is not this Joseph‘s son? [χαρις] Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
John 1:14And the Word became flesh [και ο λογος σαρχ εγενετο] See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι theaomai (from τεα thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12,1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους monogenous or with πατρος patros In John 3:16; 1 John 4:9 we have τον μονογενη ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ patēr of God in relation to the Logos. Μονογενης Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν doxan (or genitive with μονογενους monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης plērēs can agree with the subject of εσκηνωσεν eskēnōsen Of grace and truth Curiously this great word χαρις charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14,John 1:16,John 1:17, though αλητεια alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
Acts 10:38God anointed him [εχρισεν αυτον ο τεος] First aorist active of the verb διηλτεν ευεργετων chriō to anoint, from which the verbal διερεομαι Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων dierehomai to go through (ευεργετεω dia) or from place to place. The present active participle ευ euergetōn is from the old verb εργον euergeteō (ευεργετης eu well, και ιωμενος ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11,Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28,Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 10:38And healing [καταδυναστευω] And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11,Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28,Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 10:38For God was with him [hoti ho theos ēn met' autou)] Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28,Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 11:23The grace of God, was glad [την χαριν την του τεου εχαρη] Note repetition of the article, “the grace that of God.” The verb (second aorist passive indicative of χαιρω chairō) has the same root as χαρις charis See the same suavis paronomasia in Luke 1:28. “Grace brings gladness” (Page). “A smaller man would have raised difficulties as to circumcision or baptism” (Furneaux). [source]
Ephesians 1:6Which [ης] Genitive case of the relative ην hēn (cognate accusative with εχαριτωσεν echaritōsen (he freely bestowed), late verb χαριτοω charitoō (from χαρις charis grace), in N.T. attracted to case of antecedent χαριτος charitos only here and Luke 1:28. In the Beloved (εν τωι ηγαπημενωι en tōi ēgapēmenōi). Perfect passive participle of αγαπαω agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
1 Peter 1:3Blessed [εὐλογητὸς] εὖ , well, λόγος , a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke 1:28): “Blessed ( εὐλογημένη ) art thou.” Compare the different word for blessed in Matthew 5:3, etc. ( μακάριοι )and see notes there. The style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3. [source]
What do the individual words in Luke 1:28 mean?
Andhaving cometoherhe saidGreetings[you] favored with graceTheLord [is]withyouBlessed[are] youamongwoman
Parse: Noun, Nominative Masculine Singular
Root: κύριος
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Greek Commentary for Luke 1:28
Perfect passive participle of χαριτοω charitoō and means endowed with grace The Vulgate gratiae plena “is right, if it means ‹full of grace which thou hast received‘; wrong, if it means ‹full of grace which thou hast to bestow‘” (Plummer). The oldest MSS. do not have “Blessed art thou among women” here, but in Luke 1:42. [source]
Lit., as Rev. in margin,endued with grace. Only here and Ephesians 1:6. The rendering full of grace, Vulgate, Wyc., and Tynd., is therefore wrong. All the best texts omit blessed art thou among women. [source]
See on James 2:4. The imperfect tense, “began to reason.” [source]
Reverse Greek Commentary Search for Luke 1:28
Grace. Same root as χαιρω chairō (rejoice) and χαριτοω charitoō in Luke 1:28. To find favour is a common O.T. phrase. Χαρις Charis is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Luke 4:22, growing grace, Ephesians 4:29, with grace, Colossians 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Acts 20:24) in contrast with law or works (John 1:16). Gratitude is expressed also (Luke 6:32), especially to God (Romans 6:17). [source]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι theaomai (from τεα thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους monogenous or with πατρος patros In John 3:16; 1 John 4:9 we have τον μονογενη ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ patēr of God in relation to the Logos. Μονογενης Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν doxan (or genitive with μονογενους monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης plērēs can agree with the subject of εσκηνωσεν eskēnōsen Of grace and truth Curiously this great word χαρις charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
First aorist active of the verb διηλτεν ευεργετων chriō to anoint, from which the verbal διερεομαι Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων dierehomai to go through (ευεργετεω dia) or from place to place. The present active participle ευ euergetōn is from the old verb εργον euergeteō (ευεργετης eu well, και ιωμενος ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Note repetition of the article, “the grace that of God.” The verb (second aorist passive indicative of χαιρω chairō) has the same root as χαρις charis See the same suavis paronomasia in Luke 1:28. “Grace brings gladness” (Page). “A smaller man would have raised difficulties as to circumcision or baptism” (Furneaux). [source]
Genitive case of the relative ην hēn (cognate accusative with εχαριτωσεν echaritōsen (he freely bestowed), late verb χαριτοω charitoō (from χαρις charis grace), in N.T. attracted to case of antecedent χαριτος charitos only here and Luke 1:28. In the Beloved (εν τωι ηγαπημενωι en tōi ēgapēmenōi). Perfect passive participle of αγαπαω agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
εὖ , well, λόγος , a word. Well-spoken-of; praised; honored. Used in the New Testament of God only. The kindred verb is applied to human beings, as to Mary (Luke 1:28): “Blessed ( εὐλογημένη ) art thou.” Compare the different word for blessed in Matthew 5:3, etc. ( μακάριοι )and see notes there. The style of this doxological phrase is Pauline. Compare 2 Corinthians 1:3; Ephesians 1:3. [source]