Luke 1:28-38
Highly favoured ( κεχαριτωμενη ). Perfect passive participle of χαριτοω and means endowed with grace ( χαρις ), 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.Cast in her mind ( διελογιζετο ). Imperfect indicative. Note aorist διεταραχθη. Common verb for reckoning up different reasons. She was both upset and puzzled.
Favour ( χαριν ). Grace. Same root as χαιρω (rejoice) and χαριτοω in verse 28. To find favour is a common O.T. phrase. Χαρις 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 ( παρα τω θεω ). Beside God.
Conceive in thy womb ( συλλημψη εν γαστρ ). Adding εν γαστρ to the verb of 1:24. Same idiom in Isa 7:14 of Immanuel.
Jesus ( Ιησουν ). As to Joseph in Mt 1:21, but without the explanation of the meaning. See on Matthew.
The Son of the Most High ( υιος Hυψιστου ). 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" ( υιο Hυψιστου ) so that we cannot insist on deity here, though that is possible. The language of 2Sa 7:14; Isa 9:7 is combined here.
Shall be no end ( ουκ εστα τελος ). 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).
Shall overshadow thee ( επισκιασε ). 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 ( Hαγιον υιος θεου ). 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 ( Hο υιος του ανθρωπου ) 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 5:19ff.). 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.
Kinswoman ( συγγενις ). Not necessarily cousin, but simply relative.
No word ( ουκ ρημα ). Ρημα brings out the single item rather than the whole content ( λογος ). So in verse 38.
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