01750
 \\Forasmuch as\\ (\\epeidper\\). Here alone in the N.T., though common
 in literary Attic. Appears in the papyri. A triple compound
 (\\epei\\ = since, \\d\\ = admittedly true, \\per\\ = intensive particle
 to emphasize importance). \\Many\\ (\\polloi\\). How many no one knows,
 but certainly more than two or three. We know that Luke used the
 Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's
 Gospel. Undoubtedly he had other written sources. \\Have taken in\\
 \\hand\\ (\\epecheirsan\\). A literal translation of \\epicheire\\ (from
 \\cheir\\, hand and \\epi\\, upon). Both Hippocrates and Galen use this
 word in their introduction to their medical works. Here only in
 the N.T., though a common literary word. Common in the papyri for
 undertaking with no idea of failure or blame. Luke does not mean
 to cast reflection on those who preceded him. The apocryphal
 gospels were all much later and are not in his mind. Luke had
 secured fuller information and planned a book on a larger scale
 and did surpass them with the result that they all perished save
 Mark's Gospel and what Matthew and Luke possess of the Logia of
 Jesus. There was still room for Luke's book. That motive
 influences every author and thus progress is made. \\To draw up, a\\
 \\narrative\\ (\\anataxasthai digsin\\). Ingressive aorist middle
 infinitive. This verb \\anataxasthai\\ has been found only in
 Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by
 moonlight certain tricks it had been taught (Moulton and
 Milligan, _Vocabulary_). That was from memory going regularly
 through the thing again. But the idea in the word is plain
 enough. The word is composed of \\tass\\, a common verb for
 arranging things in proper order and \\ana\\, again. Luke means to
 say that those before him had made attempts to rehearse in
 orderly fashion various matters about Christ. "The expression
 points to a connected series of narratives in some order (\\taxis\\),
 topical or chronological rather than to isolated narratives"
 (Bruce). "They had produced something more than mere notes or
 anecdotes" (Plummer). \\Digsis\\ means leading or carrying a thing
 through, not a mere incident. Galen applies this word some
 seventy-five times to the writing of Hippocrates. \\Which have been\\
 \\fulfilled\\ (\\tn peplrphormenn\\). Perfect passive participle
 from \\plrophore\\ and that from \\plrs\\ (full) and \\pher\\ (to
 bring). Hence to bring or make full. The verb is rare outside of
 the LXX and the N.T. Papyri examples occur for finishing off a
 legal matter or a financial matter in full. Deissmann (_Light
 from the Ancient East_, pp. 86f.) gives examples from the papyri
 and inscriptions for completing a task or being convinced or
 satisfied in mind. The same ambiguity occurs here. When used of
 persons in the N.T. the meaning is to be convinced, or fully
 persuaded
 # Ro 4:21; 14:5; Heb 6:11; 10:22
 When used of things it has the notion of completing or finishing
 # 2Ti 4:5,17
 Luke is here speaking of "matters" (\\pragmatn\\). Luke may refer to
 the matters connected with Christ's life which have been brought
 to a close among us or accomplished. Bruce argues plausibly that
 he means fulness of knowledge "concerning the things which have
 become widely known among us Christians." In
 # Col 2:2
 we have "fulness of understanding" (\\ts plrophorias ts\\
 \\suneses\\). In modern Greek the verb means to inform. The careful
 language of Luke here really pays a tribute to those who had
 preceded him in their narratives concerning Christ.

01751
 \\Even as\\ (\\kaths\\). This particle was condemned by the Atticists
 though occurring occasionally from Aristotle on. It is in the
 papyri. Luke asserts that the previous narratives had their sound
 basis. \\Delivered unto us\\ (\\paredsan hmin\\). Second aorist active
 indicative of \\paradidmi\\. Luke received this tradition along with
 those who are mentioned above (the many). That is he was not one
 of the "eyewitnesses." He was a secondary, not a primary, witness
 of the events. Tradition has come to have a meaning of
 unreliability with us, but that is not the idea here. Luke means
 to say that the handing down was dependable, not mere wives'
 fables. Those who drew up the narratives had as sources of
 knowledge those who handed down the data. Here we have both
 written and oral sources. Luke had access to both kinds. \\Which\\
 \\from the beginning were eyewitnesses and ministers of the word\\
 (\\hoi ap' archs autoptai kai hupretai genomenoi tou logou\\).
 "Who" is better than "which" for the article here. The word for
 \\eyewitnesses\\ (\\autoptai\\) is an old Greek word and appears in the
 papyri also. It means seeing with one's own eyes. It occurs here
 only in the N.T. We have the very word in the medical term
 _autopsy_. Greek medical writers often had the word. It is a
 different word from \\epoptai\\ (eyewitness) in
 # 2Pe 1:16
 a word used of those who beheld heavenly mysteries. The word for
 "ministers" (\\hupretai\\), under rowers or servants we have had
 already in
 # Mt 5:25; 26:58; Mr 14:54,65
 which see. We shall see it again in
 # Lu 4:20
 of the attendant in the synagogue. In the sense of a preacher of
 the gospel as here, it occurs also in
 # Ac 26:16
 Here "the word" means the gospel message, as in
 # Ac 6:4; 8:4
 etc. \\From the beginning\\ apparently refers to the beginning of the
 ministry of Jesus as was true of the apostles
 # Ac 1:22
 and of the early apostolic preaching
 # Ac 10:37-43
 The Gospel of Mark follows this plan. The Gospel of Luke goes
 behind this in chapters 1 and 2 as does Matthew in chapters 1 and
 2. But Luke is not here referring to himself. The matters about
 the childhood of Jesus Christ would not form part of the
 traditional preaching for obvious reasons.

01752
 \\It seemed good to me also\\ (\\edoxe kamoi\\). A natural conclusion and
 justification of Luke's decision to write his narrative. They had
 ample reason to draw up their narratives. Luke has more reason to
 do so because of his fuller knowledge and wider scope. \\Having\\
 \\traced the course of all things\\ (\\parkolouthkoti psin\\). The
 perfect active participle of a common verb of the ancient Greek.
 Literally it means to follow along a thing in mind, to trace
 carefully. Both meanings occur abundantly in the ancient Greek.
 Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp.
 489ff.) objects to the translation "having traced" here as
 implying research which the word does not here mean. Milligan
 (_Vocabulary_) is somewhat impressed by this argument. See my
 discussion of the point in Chapter XVI of _Studies in the Text of
 the N.T._ (The Implications in Luke's Preface) where the point is
 made that Luke here claims fulness of knowledge before he began
 to write his book. He had the traditions of the eyewitnesses and
 ministers of the word and the narratives previously drawn up.
 Whether he was a personal contemporary with any or all of these
 events we do not know and it is not particularly pertinent. He
 had _mentally_ followed along by the side of these events. Galen
 used this verb for the investigation of symptoms. Luke got
 himself ready to write before he began by full and accurate
 knowledge of the subject. \\Akribs\\ (accurately) means going into
 minute details, from \\akron\\, the topmost point. And he did it \\from\\
 \\the first\\ (\\anthen\\). He seems to refer to the matters in Chapters
 # 1:5-2:52
 the Gospel of the Infancy. \\In order\\ (\\kathexs\\). Chronological
 order in the main following Mark's general outline. But in
 # 9:51-18:10
 the order is often topical. He has made careful investigation and
 his work deserves serious consideration. \\Most excellent\\
 \\Theophilus\\ (\\kratiste Theophile\\). The name means god-lover or
 god-beloved. He may have been a believer already. He was probably
 a Gentile. Ramsay holds that "most excellent" was a title like
 "Your Excellency" and shows that he held office, perhaps a
 Knight. So of Felix
 # Ac 23:26
 and Festus
 # Ac 26:25
 The adjective does not occur in the dedication in
 # Ac 1:1

01753
 \\Mightest know\\ (\\epignis\\). Second aorist active subjunctive of
 \\epiginsk\\. Full knowledge (\\epi\\-), in addition to what he already
 has. \\The certainty\\ (\\tn asphaleian\\). Make no slip (\\sphall\\, to
 totter or fall, and \\a\\ privative). Luke promises a reliable
 narrative. "Theophilus shall know that the faith which he has
 embraced has an impregnable historical foundation" (Plummer). \\The\\
 \\things\\ (\\logn\\). Literally "words," the details of the words in
 the instruction. \\Wast instructed\\ (\\katchths\\). First aorist
 passive indicative. Not in O.T. and rare in ancient Greek. Occurs
 in the papyri. The word \\che\\ is our word echo (cf.
 # 1Th 1:8
 for \\exchtai\\, has sounded forth). \\Katche\\ is to sound down, to
 din, to instruct, to give oral instruction. Cf.
 # 1Co 14:9; Ac 21:21,24; 18:25; Gal 6:6
 Those men doing the teaching were called _catechists_ and those
 receiving it were called _catechumens_. Whether Theophilus was
 still a catechumen is not known. This Preface by Luke is in
 splendid literary _Koin_ and is not surpassed by those in any
 Greek writer (Herodotus, Thucydides, Polybius). It is entirely
 possible that Luke was familiar with this habit of Greek
 historians to write prefaces since he was a man of culture.

01754
 \\There was\\ (\\egeneto\\). Not the usual \\en\\ for "was," but there arose
 or came into notice. With this verse the literary _Koin_ of
 verses 1 to 4 disappears. To the end of chapter 2 we have the
 most Hebraistic (Aramaic) passage in Luke's writings, due
 evidently to the use of documents or notes of oral tradition.
 Plummer notes a series of such documents ending with
 # 1:80, 2:40, 2:52
 If the mother of Jesus was still alive, Luke could have seen her.
 She may have written in Aramaic an account of these great events.
 Natural reserve would keep her from telling too much and from too
 early publicity. Luke, as a physician, would take special
 interest in her birth report. The supernatural aspects disturb
 only those who do not admit the real Incarnation of Jesus Christ
 and who are unable to believe that God is superior to nature and
 that the coming of the Son of God to earth justifies such
 miraculous manifestations of divine power. Luke tells his story
 from the standpoint of Mary as Matthew gives his from the
 standpoint of Joseph. The two supplement each other. We have here
 the earliest documentary evidence of the origins of Christianity
 that has come down to us (Plummer). \\Herod, King of Judea\\
 (\\Hridou basiles ts Ioudaias\\). This note of time locates the
 events before the death of Herod the Great (as he was called
 later), appointed King of Judea by the Roman Senate B.C. 40 at
 the suggestion of Octavius and Antony. He died B.C. 4. \\Of the\\
 \\course of Abijah\\ (\\ex ephmerias Abia\\). Not in old Greek, but in
 LXX and modern Greek. Papyri have a verb derived from it,
 \\ephmere\\. Daily service
 # Ne 13:30; 1Ch 25:8
 and then a course of priests who were on duty for a week
 # 1Ch 23:6; 28:13
 There were 24 such courses and that of Abijah was the eighth
 # 1Ch 24:10; 2Ch 8:14
 Only four of these courses (Jedaiah, Immer, Pashur, Harim)
 returned from Babylon, but these four were divided into
 twenty-four with the old names. Each of these courses did duty
 for eight days, sabbath to sabbath, twice a year. On sabbaths the
 whole course did duty. At the feast of tabernacles all
 twenty-four courses were present. \\Of the daughters of Aaron\\ (\\ek\\
 \\tn thugatern Aarn\\). "To be a priest and married to a priest's
 daughter was a double distinction" (Plummer). Like a preacher
 married to a preacher's daughter.

01755
 \\Righteous before God\\ (\\dikaioi enantion tou theou\\). Old Testament
 conception and idiom. Cf.
 # 2:25
 about Simeon. Expanded in Old Testament language. Picture of
 "noblest product of Old Testament education" (Ragg) is Zacharias
 and Elisabeth, Mary and Joseph, Simeon and Anna who were
 "privileged to see with clear eyes the dawn of the New Testament
 revelation."

01756
 \\Because that\\ (\\kathoti\\). Good Attic word, according to what. Only
 in Luke and Acts in the N.T. In the papyri. \\Well stricken in\\
 \\years\\ (\\probebkotes en tais hmerais autn\\). Wycliff has it
 right: "Had gone far in their days." Perfect active participle.
 See also verse
 # 18

01757
 \\While he executed the priest's office\\ (\\en ti hierateuein auton\\).
 A favourite idiom in Luke, \\en\\ with the articular infinitive and
 the accusative of general reference where the genitive absolute
 could have been used or a temporal conjunction and finite verb.
 It is proper Greek, but occurs often in the LXX, which Luke read,
 particularly in imitation of the Hebrew infinitive construct. The
 word \\hierateu\\ does not appear in the ancient Greek, but in the
 LXX and this one example in Luke. It is on the Rosetta Stone and
 the early inscriptions so that the word was simply applied by the
 LXX translators from current usage.

01758
 \\His lot was\\ (\\elache\\). Literally, \\he obtained the lot\\. Second
 aorist active indicative of \\lagchan\\, to obtain by lot, a very
 old verb from Homer on. It is used either with the genitive as
 here, or the accusative as in
 # Ac 1:17; 2Pe 1:1
 Papyri show examples with the accusative. It was only once in a
 lifetime that a priest obtained the lot of going (\\eiselthn\\, here
 nominative aorist active participle agreeing with the subject of
 \\elache\\) into the sanctuary (\\ton naon\\, not \\to hieron\\, the outer
 courts) and burning incense on the golden altar. "It was the
 great moment of Zacharias's life, and his heart was no doubt
 alert for the supernatural" (Ragg). The fortunate lot was "a
 white stone" to which
 # Re 2:17
 may refer. \\Burn incense\\ (\\tou thumiasai\\). Here only in the N.T.
 Occurs on inscriptions. Hobart finds it used by medical writers
 for fumigating herbs. "Ascending the steps to the Holy Place, the
 priests spread the coals on the golden altar, and arranged the
 incense, and the chief operating priest was then left alone
 within the Holy Place to await the signal of the president to
 burn the incense. It was probably at this time that the angel
 appeared to Zacharias" (Vincent).

01759
 \\Were praying without\\ (\\n proseuchomenon ex\\). Periphrastic
 imperfect indicative picturing the posture of the people while
 the clouds of incense rose on the inside of the sanctuary.

01760
 \\Appeared\\ (\\phth\\). First aorist passive indicative. It is the
 form used by Paul of the resurrection appearances of Jesus
 # 1Co 15:5-8
 There is no use in trying to explain away the reality of the
 angel. We must choose between admitting an objective appearance
 and a myth (Plummer).

01761
01762
 \\Is heard\\ (\\eiskousth\\). 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.
 \\John\\ (\\Iann\\). The word means that God is gracious. The mention
 of the name should have helped Zacharias to believe. The message
 of the angel (verses
 # 13-17
 takes on a metrical form when turned into Hebrew (Ragg) and it is
 a prose poem in Greek and English like
 # 1:30-33,35-37,42-45,46-55,68-70; 2:10-12,14,29-32,34-35
 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.

01763
 \\Gladness\\ (\\agalliasis\\). Only in the LXX and N.T. so far as known.
 A word for extreme exultation. \\Rejoice\\ (\\charsontai\\). Second
 future passive indicative. The coming of a prophet will indeed be
 an occasion for rejoicing.

01764
 \\Strong drink\\ (\\sikera\\). A Hebrew word transliterated into Greek,
 an intoxicating drink. Here only in the N.T. John was to be a
 personal "dry" or Nazarite
 # Nu 6:3
 \\Shall not drink\\ (\\ou m pii\\). Strong prohibition, double negative
 and second aorist subjunctive. \\The Holy Ghost\\ (\\pneumatos hagiou\\).
 The Holy Spirit in contrast to the physical excitement of strong
 drink (Plummer). Luke uses this phrase 53 times, 12 in the
 Gospel, Mark and John 4 each, Matthew 5 times. \\Even from his\\
 \\mother's womb\\ (\\eti ek koilias mtros autou\\). A manifest Hebraism.
 Cf. verse
 # 41

01765
01766
 \\Before his face\\ (\\enpion autou\\). Not in the ancient Greek, but
 common in the papyri as in LXX and N.T. It is a vernacular
 _Koin_ word, adverb used as preposition from adjective \\enpios\\,
 and that from \\ho en pi n\\ (the one who is in sight). \\Autou\\ here
 seems to be "the Lord their God" in verse
 # 16
 since the Messiah has not yet been mentioned, though he was to be
 actually the Forerunner of the Messiah. \\In the spirit and power\\
 \\of Elijah\\ (\\en pneumati kai dunamei Elei\\). See
 # Isa 40:1-11; Mal 3:1-5
 John will deny that he is actually Elijah in person, as they
 expected
 # Joh 1:21
 but Jesus will call him Elijah in spirit
 # Mr 9:12; Mt 17:12
 \\Hearts of fathers\\ (\\kardias patern\\). Paternal love had died out.
 This is one of the first results of conversion, the revival of
 love in the home. \\Wisdom\\ (\\phronsei\\). Not \\sophia\\, but a word for
 practical intelligence. \\Prepared\\ (\\kateskeuasmenon\\). Perfect
 passive participle, state of readiness for Christ. This John did.
 This is a marvellous forecast of the character and career of John
 the Baptist, one that should have caught the faith of Zacharias.

01767
 \\Whereby\\ (\\kata ti\\). According to what. It was too good to be true
 and Zacharias demanded proof and gives the reason (for, \\gar\\) for
 his doubt. He had prayed for this blessing and was now sceptical
 like the disciples in the house of Mary about the return of Peter
 # Ac 12:14

01768
 \\Gabriel\\ (\\Gabril\\). The Man of God
 # Da 8:6; 9:21
 The other angel whose name is given in Scripture is Michael
 # Da 10:13,21; Jude 1:9; Re 12:7
 The description of himself is a rebuke to the doubt of Zacharias.

01769
 \\Thou shalt be silent\\ (\\esi sipn\\). Volitive future periphrastic.
 \\Not able to speak\\ (\\m dunamenos lalsai\\). Negative repetition of
 the same statement. His dumbness will continue "until" (\\achri hs\\
 \\hmeras\\) the events come to pass "because" (\\anth' hn\\). The words
 were to become reality in due season (\\kairon\\, not \\chronos\\, time).

01770
 \\Were waiting\\ (\\n prosdokn\\). Periphrastic imperfect again. An old
 Greek verb for expecting. Appears in papyri and inscriptions. It
 denotes mental direction whether hope or fear. \\They marvelled\\
 (\\ethaumazon\\). Imperfect tense, were wondering. The Talmud says
 that the priest remained only a brief time in the sanctuary.
 \\While he tarried\\ (\\en ti chronizein\\). See verse
 # 8
 for the same idiom.

01771
 \\Perceived\\ (\\epegnsan\\). Second aorist indicative. Clearly knew
 because he was not able to pronounce the benediction from the
 steps
 # Nu 6:24-26
 \\Continued making signs\\ (\\n dianeun\\). Periphrastic imperfect
 again. He nodded and beckoned back and forth (\\dia\\, between).
 Further proof of a vision that caused his dumbness.

01772
 \\Ministration\\ (\\leitourgias\\). Our word liturgy. A common word in
 ancient Greek for public service, work for the people (\\les\\
 \\ergon\\). It is common in the papyri for the service of the
 Egyptian priesthood as we see it in the LXX of Hebrew priests
 (see also
 # Heb 8:6; 9:21; 2Co 9:12; Php 2:17,30

01773
 \\Conceived\\ (\\sunelaben\\). Luke uses this word eleven times and it
 occurs only five other times in the N.T. It is a very old and
 common Greek word. He alone in the N.T. has it for conceiving
 offspring
 # 1:24,31,36; 2:21
 though
 # Jas 1:15
 uses it of lust producing sin. Hobart (_Medical Language of
 Luke_, p. 91) observes that Luke has almost as many words for
 pregnancy and barrenness as Hippocrates (\\en gastri echein\\,
 # 21:23
 \\egkuos\\,
 # 2:5
 \\steira\\,
 # 1:7
 \\ateknos\\,
 # 20:28
 \\Hid\\ (\\periekruben\\). Only here in the N.T., but in late _Koin_
 writers. Usually considered second aorist active indicative from
 \\perikrupt\\, though it may be the imperfect indicative of a late
 form \\perikrub\\. If it is aorist it is the constative aorist. The
 preposition \\peri\\ makes it mean completely (on all sides) hid.

01774
 \\My reproach\\ (\\oneidos mou\\). Keenly felt by a Jewish wife because
 the husband wanted an heir and because of the hope of the
 Messiah, and because of the mother's longing for a child.

01775
 \\Was sent\\ (\\apestal\\). Second aorist passive indicative of
 \\apostell\\ from which _apostle_ comes. The angel Gabriel is God's
 messenger to Mary as to Zacharias
 # 1:19

01776
 \\Betrothed\\ (\\emnsteumenn\\). Perfect passive participle. Betrothal
 usually lasted a year and unfaithfulness on the part of the bride
 was punished with death
 # De 23:24

01777
 \\Highly favoured\\ (\\kecharitmen\\). Perfect passive participle of
 \\charito\\ and means endowed with grace (\\charis\\), enriched with
 grace as in
 # Eph 1:6
 _non ut mater gratiae, sed ut filia gratiae_ (Bengel). 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 verse
 # 42

01778
 \\Cast in her mind\\ (\\dielogizeto\\). Imperfect indicative. Note aorist
 \\dietarachth\\. Common verb for reckoning up different reasons. She
 was both upset and puzzled.

01779
 \\Favour\\ (\\charin\\). Grace. Same root as \\chair\\ (rejoice) and
 \\charito\\ in verse
 # 28
 To find favour is a common O.T. phrase. \\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,
 # Lu 4:22
 growing grace,
 # Eph 4:29
 with grace,
 # Col 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
 # Ac 20:24
 in contrast with law or works
 # Joh 1:16
 Gratitude is expressed also
 # Lu 6:32
 especially to God
 # Ro 6:17
 \\With God\\ (\\para ti thei\\). Beside God.

01780
 \\Conceive in thy womb\\ (\\sullmpsi en gastri\\). Adding \\en gastri\\ to
 the verb of
 # 1:24
 Same idiom in
 # Isa 7:14
 of Immanuel. \\Jesus\\ (\\Isoun\\). As to Joseph in
 # Mt 1:21
 but without the explanation of the meaning. See on Matthew.

01781
 \\The Son of the Most High\\ (\\huios Hupsistou\\). There is no article
 in the Greek, but the use of Most High in verse
 # 35
 clearly of God as here. In
 # Lu 6:35
 we find "sons of the Most High" (\\huioi Hupsistou\\) so that we
 cannot insist on deity here, though that is possible. The
 language of
 # 2Sa 7:14; Isa 9:7
 is combined here.

01782
 \\Shall be no end\\ (\\ouk estai telos\\). Luke reports the perpetuity of
 this Davidic kingdom over the house of Jacob with no Pauline
 interpretation of the spiritual Israel though that was the true
 meaning as Luke knew. Joseph was of the house of David
 # Lu 1:27
 and Mary also apparently
 # Lu 2:5

01783
01784
 \\Shall overshadow thee\\ (\\episkiasei\\). A figure of a cloud coming
 upon her. Common in ancient Greek in the sense of obscuring and
 with accusative as of Peter's shadow in
 # Ac 5:15
 But we have seen it used of the shining bright cloud at the
 Transfiguration of Jesus
 # Mt 17:5; Mr 9:7; Lu 9:34
 Here it is like the Shekinah glory which suggests it
 # Ex 40:38
 where the cloud of glory represents the presence and power of
 God. \\Holy, the Son of God\\ (\\Hagion huios theou\\). Here again the
 absence of the article makes it possible for it to mean "Son of
 God." See
 # Mt 5:9
 But this title, like the Son of Man (\\Ho huios tou anthrpou\\) was
 a recognized designation of the Messiah. Jesus did not often call
 himself Son of God
 # Mt 27:43
 but it is assumed in his frequent use of the Father, the Son
 # Mt 11:27; Lu 10:21; Joh 5:19
 It is the title used by the Father at the baptism
 # Lu 3:22
 and on the Mount of Transfiguration
 # Lu 9:35
 The wonder of Mary would increase at these words. The Miraculous
 Conception or Virgin Birth of Jesus is thus plainly set forth in
 Luke as in Matthew. The fact that Luke was a physician gives
 added interest to his report.

01785
 \\Kinswoman\\ (\\suggenis\\). Not necessarily cousin, but simply
 relative.

01786
 \\No word\\ (\\ouk rhma\\). \\Rhma\\ brings out the single item rather than
 the whole content (\\logos\\). So in verse
 # 38

01787
01788
 \\Arose\\ (\\anastsa\\). Luke is very fond of this word, sixty times
 against twenty-two in the rest of the N.T. \\Into the hill country\\
 (\\eis tn orinn\\). Luke uses this adjective twice in this context
 (here and
 # 1:65
 instead of \\to oros\\, the mountains. It is an old word and is in
 the LXX, but nowhere else in the N.T. The name of the city where
 Zacharias lived is not given unless Judah here means Juttah
 # Jos 15:55
 Hebron was the chief city of this part of Judea.

01789
 \\Saluted\\ (\\spasato\\). Her first glance at Elisabeth showed the
 truth of the angel's message. The two mothers had a bond of
 sympathy.

01790
 \\Leaped\\ (\\eskirtsen\\). A common enough incident with unborn
 children
 # Ge 25:22
 but Elisabeth was filled with the Holy Spirit to understand what
 had happened to Mary.

01791
 \\With a loud cry\\ (\\kraugi megali\\). A moment of ecstatic
 excitement. \\Blessed art thou\\ (\\eulogmen\\). Perfect passive
 participle. A Hebraistic equivalent for the superlative.

01792
 \\The mother of my Lord\\ (\\h mtr tou Kuriou mou\\). See
 # Ps 110:1
 Only by the help of the Holy Spirit could Elisabeth know that
 Mary was to be the mother of the Messiah.

01793
01794
 \\For\\ (\\hoti\\). It is not certain whether \\hoti\\ here is "that" or
 "because." It makes good sense either way. See also
 # 7:16
 This is the first beatitude in the New Testament and it is
 similar to the last one in the Gospels spoken to Thomas to
 discourage his doubt
 # Joh 20:29
 Elisabeth wishes Mary to have full faith in the prophecy of the
 angel. This song of Elisabeth is as real poetry as is that of
 Mary
 # 1:47-55
 and Zacharias
 # 1:68-70
 All three spoke under the power of the Holy Spirit. These are the
 first New Testament hymns and they are very beautiful. Plummer
 notes four strophes in Mary's Magnificat
 # 46-48
 # 49,50
 # 51-53
 # 54,55
 Every idea here occurs in the Old Testament, showing that Mary's
 mind was full of the spiritual message of God's word.

01795
 \\Doth magnify\\ (\\megalunei\\). Latin, _magnificat_. Harnack argues
 that this is also the song of Elisabeth because a few Latin MSS.
 have it so, but Mary is correct. She draws her material from the
 O.T. and sings in the noblest strain.

01796
 \\Hath rejoiced\\ (\\galliasen\\). This is aorist active indicative.
 Greek tenses do not correspond to those in English. The verb
 \\agallia\\ is a Hellenistic word from the old Greek \\agall\\. It
 means to exult. See the substantive \\agalliasis\\ in
 # Lu 1:14,44
 Mary is not excited like Elisabeth, but breathes a spirit of
 composed rapture. \\My spirit\\ (\\to pneuma mou\\). One need not press
 unduly the difference between "soul" (\\psuch\\) in verse
 # 46
 and "spirit" here. Bruce calls them synonyms in parallel clauses.
 Vincent argues that the soul is the principle of individuality
 while the spirit is the point of contact between God and man. It
 is doubtful, however, if the trichotomous theory of man (body,
 soul, and spirit) is to be insisted on. It is certain that we
 have an inner spiritual nature for which various words are used
 in
 # Mr 12:30
 Even the distinction between intellect, emotions, and will is
 challenged by some psychologists. \\God my Saviour\\ (\\ti thei ti\\
 \\sotri mou\\). Article with each substantive. God is called Saviour
 in the O.T.
 # De 32:15, Ps 24:5; 95:1

01797
 \\The low estate\\ (\\tn tapeinsin\\). The bride of a carpenter and yet
 to be the mother of the Messiah. Literal sense here as in
 # 1:52
 \\Shall call me blessed\\ (\\makariousin me\\). So-called Attic future of
 an old verb, to felicitate. Elisabeth had already given her a
 beatitude (\\makaria\\,
 # 1:45
 Another occurs in
 # 11:27
 But this is a very different thing from the worship of Mary
 (Mariolatry) by Roman Catholics. See my _The Mother of Jesus: Her
 Problems and Her Glory_.

01798
01799
 \\Fear\\ (\\phoboumenois\\). Dative of the present middle participle.
 Here it is reverential fear as in
 # Ac 10:2; Col 3:22
 The bad sense of dread appears in
