The Annunciation to Mary
Luke 1:26-38
Luke.1.26 - Details
Original Text
Morphology
- Εν: PREP
- δε: CONJ
- τω: ART,dat,sg,m
- μηνι: NOUN,dat,sg,m
- τω: ART,dat,sg,m
- εκτω: ADJ,dat,sg,m
- απεσταλη: VERB,aor,pass,ind,3,sg
- ο: ART,nom,sg,m
- αγγελος: NOUN,nom,sg,m
- Γαβριηλ: NOUN,nom,sg,m
- απο: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- εις: PREP
- πολιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- η: ART,nom,sg,f
- ονομα: NOUN,acc,sg,n
- Ναζαρεθ: NOUN,nom,sg,f
Parallels
- Luke 1:11-20 (structural): Earlier appearance of Gabriel announcing a divine birth (to Zechariah); parallels in messenger, divine commissioning, and prophetic timing (context of Elizabeth’s sixth month).
- Matthew 1:18-25 (thematic): Angelic announcement concerning the birth of Jesus to Joseph; parallels the divine initiation of Jesus’ conception and the role of an angelic messenger explaining God’s plan.
- Daniel 9:21 (allusion): Gabriel appears as a heavenly messenger sent by God to give revelation (Daniel 8:16; 9:21); Luke’s identification of Gabriel echoes Daniel’s portrayal of this angelic envoy.
- John 1:46 (thematic): Reference to Nazareth in the context of Jesus’ origins ('Can anything good come out of Nazareth?'); connects Luke’s locating of the annunciation in Nazareth with later Gospel responses to Jesus’ hometown.
- Isaiah 7:14 (thematic): Prophecy of a virgin-bearing child used elsewhere in Luke’s annunciation narrative; thematically linked as background expectation to the angelic announcement of a miraculous birth.
Alternative generated candidates
- In the sixth month the angel Gabriel was sent by God to a city of Galilee called Nazareth,
- In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth,
Luke.1.27 - Details
Original Text
Morphology
- προς: PREP
- παρθενον: NOUN,acc,sg,f
- εμνηστευμενην: PART,perf,pass,acc,sg,f
- ανδρι: NOUN,dat,sg,m
- ω: PRON,dat,sg,m
- ονομα: NOUN,acc,sg,n
- Ιωσηφ: NOUN,dat,sg,m
- εξ: PREP
- οικου: NOUN,gen,sg,m
- Δαυιδ: NOUN,nom,sg,m
- και: CONJ
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- της: ART,gen,sg,f
- παρθενου: NOUN,gen,sg,f
- Μαριαμ: NOUN,gen,sg,f
Parallels
- Matthew 1:18 (verbal): Both verses state that Mary was betrothed to a man named Joseph, using similar language about betrothal and identifying Joseph as her husband-to-be.
- Matthew 1:20-21 (thematic): Angelic explanation to Joseph about Mary’s supernatural conception parallels Luke’s annunciation context (virginity and divine conception) and highlights Joseph’s role in the birth narrative.
- Luke 2:4 (verbal): Luke later identifies Joseph as ‘of the house and lineage of David’ when traveling to Bethlehem, echoing the phrase ‘of the house of David’ used here.
- Isaiah 7:14 (allusion): The prophecy that a young woman/virgin will conceive is the key Old Testament background for emphasizing Mary’s status as a parthenos and the significance of the virgin birth.
Alternative generated candidates
- to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.
- to a virgin betrothed to a man named Joseph, of the house of David; and the virgin's name was Mary.
Luke.1.28 - Details
Original Text
Morphology
- και: CONJ
- εισελθων: VERB,aor,act,ptc,nom,sg,m
- προς: PREP
- αυτην: PRON,acc,sg,f
- ειπεν·Χαιρε: VERB,aor,act,ind,3,sg
- κεχαριτωμενη: VERB,perf,pass,part,nom,sg,f
- ο: ART,nom,sg,m
- κυριος: NOUN,nom,sg,m
- μετα: PREP
- σου: PRON,gen,sg,2
Parallels
- Judges 6:12 (verbal): An angelic salutation to Gideon includes the formula “The LORD is with you,” mirroring the Lord‑with‑you element of Gabriel’s greeting to Mary.
- Judges 13:3 (thematic): An angel announces conception to a previously barren woman (Samson’s mother); parallels the angelic annunciation context—divine message about miraculous birth—to Mary.
- Luke 1:30 (verbal): Gabriel’s follow‑up to the greeting: “Do not be afraid, Mary; you have found favor (charis) with God.” The language of favor/grace (χαρις/κεχαριτωμενη) links directly to Luke 1:28’s address.
- Luke 1:42 (thematic): Elizabeth’s exclamation (“Blessed are you among women…”) affirms Mary’s unique, exalted status—developing the recognition begun in Gabriel’s greeting.
- Isaiah 7:14 (allusion): The prophecy that a young woman will conceive and bear a son (Immanuel) provides the Old Testament background for annunciatory traditions about a divinely ordained birth that Luke’s angelic greeting introduces.
Alternative generated candidates
- And coming to her he said, "Greetings, favored one! The Lord is with you."
- And he came to her and said, Hail, favored one! The Lord is with you.
Luke.1.29 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- επι: PREP
- τω: ART,dat,sg,m
- λογω: NOUN,dat,sg,m
- διεταραχθη: VERB,aor,pass,ind,3,sg
- και: CONJ
- διελογιζετο: VERB,impf,mid,ind,3,sg
- ποταπος: ADJ,nom,sg,m
- ειη: VERB,pres,act,opt,3,sg
- ο: ART,nom,sg,m
- ασπασμος: NOUN,nom,sg,m
- ουτος: PRON,nom,sg,m
Parallels
- Luke 1:28 (verbal): Immediate antecedent greeting—Gabriel’s salutation (“Hail, favored one”) is the very word that provokes Mary’s disturbance and pondering in 1:29.
- Luke 1:12 (thematic): Zechariah’s reaction to an angelic appearance—he is startled/terrified, paralleling Mary’s disturbance as a common human response to angelic revelation.
- Luke 1:30 (structural): Gabriel’s immediate reassurance (“Do not be afraid”) follows the same narrative pattern: unexpected angelic greeting → human fear/disturbance → angelic calming/explanation.
- Luke 1:34 (thematic): Mary’s subsequent question (“How shall this be…?”) grows out of the pondering in 1:29; both verses reflect her attempt to understand the strange greeting.
- Luke 2:10 (thematic): The shepherds’ fearful reaction to the angelic announcement and the subsequent calming message mirror the pattern of fear/disturbance elicited by heavenly messengers found in 1:29.
Alternative generated candidates
- But she was greatly troubled at his word and pondered what sort of greeting this might be.
- But she was greatly troubled at his greeting, and pondered what kind of salutation this might be.
Luke.1.30 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- αγγελος: NOUN,nom,sg,m
- αυτη·Μη: PRON,dat,sg,f
- φοβου: VERB,pres,act,imp,2,sg
- Μαριαμ: NOUN,voc,sg,f
- ευρες: VERB,aor,act,ind,2,sg
- γαρ: PART
- χαριν: NOUN,acc,sg,f
- παρα: PREP
- τω: ART,dat,sg,m
- θεω·: NOUN,dat,sg,m
Parallels
- Luke 1:28 (verbal): Immediate parallel within the same annunciation scene—angelic greeting to Mary (κεχαριτωμένη/‘favored’), establishing her special status and divine favor.
- Luke 1:13 (verbal): Angel's earlier announcement to Zechariah uses the same formula “Fear not” (μὴ φοβοῦ) in an annunciatory context, linking angelic reassurance to divine intervention.
- Luke 2:10 (thematic): Angelic proclamation to the shepherds begins with “Fear not” and announces good news from God—similar motif of angelic comfort preceding the announcement of salvation/good will.
- Matthew 1:20 (structural): Angel appears in a dream to Joseph with the instruction “Do not be afraid” and explains divine origin of Mary’s conception—parallel in function (reassurance + revelation of God's action).
- Genesis 6:8 (verbal): OT precedent for the language “found favor/grace with God” (e.g., Noah ‘found grace in the eyes of the LORD’), providing an Old Testament verbal background for Mary’s being said to have found favor with God.
Alternative generated candidates
- And the angel said to her, "Do not be afraid, Mary, for you have found favor with God.
- And the angel said to her, Do not be afraid, Mary, for you have found favor with God.
Luke.1.31 - Details
Original Text
Morphology
- και: CONJ
- ιδου: PART
- συλλημψη: VERB,fut,pass,ind,2,sg
- εν: PREP
- γαστρι: NOUN,dat,sg,f
- και: CONJ
- τεξη: VERB,fut,act,ind,2,sg
- υιον: NOUN,acc,sg,m
- και: CONJ
- καλεσεις: VERB,fut,act,ind,2,sg
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- Ιησουν: NOUN,acc,sg,m
Parallels
- Matthew 1:21 (verbal): Angelic instruction to name the child 'Jesus' (same verb and naming formula as Luke 1:31).
- Luke 1:13 (structural): Parallel annunciation pattern in Luke: angel predicts conception and gives the specific name to be used (here applied to John the Baptist).
- Luke 2:21 (verbal): Narrative fulfillment of the naming command — the child is formally named Jesus at his circumcision, echoing the angel's instruction in Luke 1:31.
- Isaiah 7:14 (allusion): Prophecy of miraculous conception with a sign-name (Immanuel); Luke's annunciation echoes the motif of divinely-significant naming tied to conception.
- Isaiah 9:6 (thematic): Prophetic naming language assigning identity and role to a child; Luke's naming of Jesus signals the child's significance in continuity with prophetic names.
Alternative generated candidates
- Behold, you will conceive and bear a son, and you shall name him Jesus.
- Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.
Luke.1.32 - Details
Original Text
Morphology
- ουτος: PRON,nom,sg,m
- εσται: VERB,fut,mid,ind,3,sg
- μεγας: ADJ,nom,sg,m
- και: CONJ
- υιος: NOUN,nom,sg,m
- Υψιστου: ADJ,gen,sg,m
- κληθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- δωσει: VERB,fut,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- κυριος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- τον: ART,acc,sg,m
- θρονον: NOUN,acc,sg,m
- Δαυιδ: NOUN,nom,sg,m
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Isaiah 9:6-7 (thematic): Foretells the birth of a son given titles and an everlasting government; connects the coming ruler with the establishment and perpetuity of David’s throne (’of the increase of his government… upon the throne of David’).
- 2 Samuel 7:12-16 (allusion): God’s promise to David that a son/offspring will be raised up who will establish and endure on David’s throne—background for the claim that the Lord will give Jesus David’s throne.
- Psalm 89:3-4 (quotation): Declares God’s covenant oath to David to establish his offspring and throne for ever—Luke’s language reflects this Davidic covenant tradition applied to the promised son.
- Jeremiah 23:5 (thematic): Promises a righteous ‘Branch’ from David who will reign as king and execute justice; thematically parallels the expectation that the Messiah will inherit David’s throne and rule.
Alternative generated candidates
- He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David.
- He will be great and will be called Son of the Most High; and the Lord God will give to him the throne of his father David.
Luke.1.33 - Details
Original Text
Morphology
- και: CONJ
- βασιλευσει: VERB,fut,act,ind,3,sg
- επι: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- Ιακωβ: NOUN,nom,sg,m
- εις: PREP
- τους: ART,acc,pl,m
- αιωνας: NOUN,acc,pl,m
- και: CONJ
- της: ART,gen,sg,f
- βασιλειας: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- ουκ: PART,neg
- εσται: VERB,fut,mid,ind,3,sg
- τελος: NOUN,nom,sg,n
Parallels
- Isaiah 9:6-7 (verbal): Foretells a Davidic ruler whose government and peace have no end—language and concept (‘no end’/‘no end to the increase of his government’) closely parallel Luke’s claim of an everlasting reign.
- 2 Samuel 7:12-16 (allusion): God’s promise to David that his offspring will establish a house and throne forever; Luke applies this Davidic covenant to the Messiah’s eternal kingship.
- Psalm 89:3-4, 29-37 (thematic): Affirms God’s covenant to establish David’s line and throne forever; thematically echoes Luke’s assertion that the Messiah will reign over Israel eternally.
- Daniel 7:14 (verbal): The Son of Man is given ‘dominion, glory and a kingdom’ with everlasting dominion—parallels Luke’s emphasis on an indestructible, eternal kingdom.
- Luke 1:32 (structural): Immediate context of the annunciation: verse 32 promises the throne of David, directly linking Jesus’ kingship to the Davidic throne and preparing the statement of everlasting rule in v.33.
Alternative generated candidates
- He will reign over the house of Jacob forever, and of his kingdom there will be no end."
- He will reign over the house of Jacob forever, and of his kingdom there will be no end.
Luke.1.34 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- Μαριαμ: NOUN,nom,sg,f
- προς: PREP
- τον: ART,acc,sg,m
- αγγελον·Πως: NOUN,acc,sg,m
- εσται: VERB,fut,mid,ind,3,sg
- τουτο: PRON,nom,sg,n
- επει: CONJ
- ανδρα: NOUN,acc,sg,m
- ου: PART,neg
- γινωσκω: VERB,pres,act,ind,1,sg
Parallels
- Luke 1:18 (verbal): Zechariah asks the angel a similar question of verification—'How shall I know this?'—expressing doubt about an announced supernatural event, paralleling Mary's inquiry about how conception can occur.
- Judges 13:3-5 (verbal): An angel announces a miraculous birth to Manoah’s wife and she implicitly questions how it will happen given her barrenness (and her husband’s age); the narrative pattern and issue of seeming biological impossibility closely parallel Mary's question.
- Isaiah 7:14 (allusion): The prophecy that 'a young woman/virgin shall conceive' forms the theological background for Luke's account of a virgin conception; Mary's question highlights the surprising fulfillment of this promised sign.
- Matthew 1:23 (quotation): Matthew cites Isaiah's 'virgin shall conceive' as fulfilled in Jesus; while Matthew reports the fulfillment, Luke preserves Mary's immediate question about the mechanics of virgin conception, linking both accounts to the same Matthean/Isaianic claim.
Alternative generated candidates
- And Mary said to the angel, "How shall this be, since I do not know a man?"
- And Mary said to the angel, How shall this be, since I am a virgin?
Luke.1.35 - Details
Original Text
Morphology
- και: CONJ
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- ο: ART,nom,sg,m
- αγγελος: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Πνευμα: PRON,dat,sg,f
- αγιον: ADJ,acc,sg,neut
- επελευσεται: VERB,fut,mid,ind,3,sg
- επι: PREP
- σε: PRON,acc,sg,2
- και: CONJ
- δυναμις: NOUN,nom,sg,f
- Υψιστου: ADJ,gen,sg,m
- επισκιασει: VERB,fut,act,ind,3,sg
- σοι·διο: PRON,dat,sg,2
- και: CONJ
- το: ART,acc,sg,n
- γεννωμενον: VERB,part,pres,mid,nom,sg,n
- αγιον: ADJ,acc,sg,neut
- κληθησεται: VERB,fut,pass,ind,3,sg
- υιος: NOUN,nom,sg,m
- θεου·: NOUN,gen,sg,m
Parallels
- Matthew 1:20 (verbal): An angel tells Joseph that Mary’s child is conceived 'of the Holy Spirit'—parallels Luke’s statement that the Holy Spirit will come upon Mary and cause the miraculous conception.
- Isaiah 7:14 (allusion): The prophecy that a virgin will conceive and bear a son (Immanuel) is the background motif for Luke’s annunciation of a supernatural, God‑given birth and the child’s divine significance.
- Psalm 2:7 (allusion): The royal/sonship language ('You are my Son') undergirds New Testament claims about Jesus’ divine sonship; Luke’s 'he will be called Son of God' resonates with this royal messianic tradition.
- Isaiah 11:2 (thematic): The image of the Spirit resting on the coming ruler (Spirit of wisdom, understanding, might) parallels Luke’s portrayal of the Holy Spirit and the power of the Most High empowering the newborn Messiah.
- Luke 1:32-33 (structural): Immediate literary parallel within the same annunciation: Gabriel continues that the child 'will be called Son of the Most High' and will reign—completing the theological claim begun in v.35 about divine conception and sonship.
Alternative generated candidates
- And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.
- And the angel answered, The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy and will be called Son of God.
Luke.1.36 - Details
Original Text
Morphology
- και: CONJ
- ιδου: PART
- Ελισαβετ: NOUN,nom,sg,f
- η: ART,nom,sg,f
- συγγενις: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- και: CONJ
- αυτη: PRON,dat,sg,f
- συνειληφεν: VERB,perf,act,ind,3,sg
- υιον: NOUN,acc,sg,m
- εν: PREP
- γηρει: NOUN,dat,sg,n
- αυτης: PRO,gen,sg,f
- και: CONJ
- ουτος: PRON,nom,sg,m
- μην: PART
- εκτος: ADV
- εστιν: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- καλουμενη: PART,pres,mid/pas,nom,sg,f
- στειρα·: ADJ,nom,sg,f
Parallels
- Genesis 18:11-14 (allusion): Sarah is described as 'old' and previously barren, yet God promises she will bear a son — a paradigmatic precedent for a miraculous, late-in-life conception reflected in Elizabeth's story.
- Genesis 21:1-2 (verbal): The account that Sarah bore Isaac in her old age echoes the language and theme of a woman long barren giving birth in advanced years, paralleling Elizabeth's conception.
- Judges 13:2-5 (allusion): The angelic announcement to Manoah's barren wife that she will bear Samson parallels Gabriel's message about Elizabeth — both involve a previously sterile woman who will bear an extraordinary son.
- 1 Samuel 1:5-20 (thematic): Hannah's barrenness, fervent prayer, and subsequent birth of Samuel form a thematic parallel of God reversing sterility to give a significant child, similar to Elizabeth's conception of John the Baptist.
- Luke 1:7, 24-25 (structural): Within Luke's own narrative the description that Elizabeth was 'barren' (v.7) and later 'conceived' (vv.24–25) directly parallels and explains the point made in v.36 about her pregnancy in old age.
Alternative generated candidates
- And behold, your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month.
- And behold, your kinswoman Elizabeth has also conceived a son in her old age; she who was called barren is in her sixth month.
Luke.1.37 - Details
Original Text
Morphology
- οτι: CONJ
- ουκ: PART,neg
- αδυνατησει: VERB,fut,act,ind,3,sg
- παρα: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- παν: ADJ,nom,sg,n
- ρημα: NOUN,acc,sg,n
Parallels
- Matthew 19:26 (verbal): Shares nearly identical wording and the same theological claim: what is impossible for humans is possible with God (’with God all things are possible’).
- Mark 10:27 (verbal): Parallel Synoptic form of the saying found in Matthew and Luke, reiterating that divine ability overcomes human impossibility (‘with God all things are possible’).
- Luke 18:27 (verbal): Within Luke’s own Gospel a closely related saying: what is impossible with men is possible with God, echoing the same conviction about God’s power to do the unexpected.
- Jeremiah 32:27 (allusion): Old Testament antecedent: God’s rhetorical challenge ‘Is anything too hard for me?’ expresses the same conviction about God’s unlimited power and serves as a theological background to Luke’s affirmation.
- Genesis 18:14 (thematic): In the context of Sarah’s conception the question ‘Is anything too wonderful for the LORD?’ parallels Luke’s theme that divine action can accomplish what appears humanly impossible.
Alternative generated candidates
- For nothing will be impossible with God."
- For nothing will be impossible with God.
Luke.1.38 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- Μαριαμ·Ιδου: NOUN,nom,sg,f + INTJ
- η: ART,nom,sg,f
- δουλη: NOUN,nom,sg,f
- κυριου·γενοιτο: NOUN,gen,sg,m + VERB,aor,mid,opt,3,sg
- μοι: PRON,dat,sg,1
- κατα: PREP
- το: ART,acc,sg,n
- ρημα: NOUN,acc,sg,n
- σου: PRON,gen,sg,2
- και: CONJ
- απηλθεν: VERB,aor,act,ind,3,sg
- απ᾽αυτης: PREP + PRON,gen,sg,f
- ο: ART,nom,sg,m
- αγγελος: NOUN,nom,sg,m
Parallels
- Luke 1:45 (structural): Elizabeth's blessing ('blessed is she who believed that what was spoken to her from the Lord would be fulfilled') directly affirms the same faith and acceptance of God's word shown in Mary's fiat.
- Luke 22:42 (thematic): Jesus' prayer 'Not my will, but yours' parallels Mary's willing submission to God's plan—both models of obedience to the Father's will.
- Genesis 24:58 (thematic): Rebekah's consenting reply ('I will go') to the servant's proposal parallels Mary's free, decisive assent to the angel's announcement and God's call.
- 1 Samuel 1:11, 1:27-28 (thematic): Hannah's prayerful vow and dedication of her son to the LORD (and her attitude of yielding a child to God) resonates with Mary's identification as the Lord's servant and acceptance of God's gift.
- Isaiah 6:8 (thematic): Isaiah's response 'Here am I; send me' echoes the prophetic/servant posture of Mary as 'the handmaid/servant of the Lord,' ready to be sent/used by God.
Alternative generated candidates
- And Mary said, "Behold, I am the servant of the Lord; let it be to me according to your word." And the angel departed from her.
- And Mary said, Behold, I am the servant of the Lord; let it be to me according to your word. And the angel departed from her.
In the sixth month the angel Gabriel was sent from God to a city of Galilee called Nazareth,
to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And he came to her and said, "Greetings, favored one; the Lord is with you." But she was much perplexed at his words and pondered what manner of greeting this might be. And the angel said to her, "Do not be afraid, Mary; for you have found favor with God." And behold, you will conceive and bear a son, and you shall call his name Jesus.
He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David,
and he will reign over the house of Jacob forever; and of his kingdom there will be no end.
Then Mary said to the angel, "How shall this be, since I do not know a man?" And the angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy, and he will be called Son of God." And behold, your kinswoman Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month.
For nothing will be impossible with God. And Mary said, "Behold the servant of the Lord; let it be to me according to your word." And the angel departed from her.