KJV: And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
YLT: And the messenger said to her, 'Fear not, Mary, for thou hast found favour with God;
Darby: And the angel said to her, Fear not, Mary, for thou hast found favour with God;
ASV: And the angel said unto her, Fear not, Mary: for thou hast found favor with God.
| 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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| αὐτῇ | to her |
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Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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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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| Μαριάμ | Mary |
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Parse: Noun, Vocative Feminine Singular Root: Μαρία Sense: Mary the mother of Jesus. |
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| εὗρες | you have found |
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Parse: Verb, Aorist Indicative Active, 2nd Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| χάριν | favor |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Luke 1:30
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]
Beside God. [source]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Reverse Greek Commentary Search for Luke 1:30
More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις , favor, Luke 1:30; and compare freely give, Romans 8:32. Also, 1 Corinthians 2:12. [source]
What kind of thanks? Not what is your reward, but what is its quality? On thanks ( χάρις )on Luke 1:30. [source]
Literally and correctly, as Rev., words of grace. See on Luke 1:30. [source]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [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]
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. [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]
This is connected with the main subject of the sentence: “The Word - full of grace and truth.” A common combination in the Old Testament (see Genesis 24:27, Genesis 24:49; Genesis 32:10; Exodus 34:6; Psalm 40:10, Psalm 40:11; Psalm 61:7). In these two words the character of the divine revelation is summed up. “Grace corresponds with the idea of the revelation of God as Love (1 John 4:8, 1 John 4:16) by Him who is Life; and Truth with that of the revelation of God as Light (1 John 1:5) by Him who is Himself Light” (Westcott). Compare John 1:17. On Grace, see on Luke 1:30. [source]
See on Luke 1:30. [source]
The idea of freeness ( χάρις , see on Luke 1:30) lies in the word forgive, which is forth-give. [source]
The verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2Peter and Jude, πληθυνθείη bemultiplied, is used. Grace ( χάρις ) is of rare occurrence in John's writings (John 1:14, John 1:16, John 1:17; Revelation 1:4; Revelation 22:21); and the kindred χαρίζομαι tofavor, be kind, forgive, and χάρισμα giftare not found at all. See on Luke 1:30. Mercy ( ἔλεος ), only here in John. See on Luke 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser “wretched,” cor “the heart”) carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: “In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy ), that He gave His only-begotten Son (herein the grace ), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal … . From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy” (“Synonyms of the New Testament”). [source]
For grace ( χάρις ), see on Luke 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals. [source]