Announcement of John the Baptist's Birth
Luke 1:5-25
Luke.1.5 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- Ηρωδου: NOUN,gen,sg,m
- βασιλεως: NOUN,gen,sg,m
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
- ιερευς: NOUN,nom,sg,m
- τις: PRON,nom,sg,?
- ονοματι: NOUN,dat,sg,n
- Ζαχαριας: NOUN,nom,sg,m
- εξ: PREP
- εφημεριας: NOUN,gen,sg,f
- Αβια: NOUN,gen,sg,m
- και: CONJ
- γυνη: NOUN,nom,sg,f
- αυτω: PRON,dat,sg,m
- εκ: PREP
- των: ART,gen,pl,m
- θυγατερων: NOUN,gen,pl,f
- Ααρων: NOUN,gen,sg,m
- και: CONJ
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- αυτης: PRO,gen,sg,f
- Ελισαβετ: NOUN,nom,sg,f
Parallels
- 1 Chronicles 24:7-19 (verbal): Lists the twenty-four priestly courses and specifically names the course of Abijah (Abia), matching Luke's identification of Zechariah as of the division of Abijah.
- Numbers 3:10 (thematic): Defines Aaron and his descendants as the priestly line; parallels Luke's note that Elizabeth was 'of the daughters of Aaron,' signaling her Aaronic/priestly lineage.
- 1 Samuel 1:1-20 (thematic): The account of Hannah (barren, praying, then bearing Samuel) echoes thematic elements of barrenness and miraculous birth that appear later in Luke's narrative about Elizabeth and the birth of John the Baptist.
- Matthew 2:1 (structural): Refers to 'Herod the king of Judea' as a chronological/historical marker for Jesus' birth; Luke similarly places the events of John’s and Jesus’ births in the days of Herod to situate them historically.
- Luke 1:8-10 (structural): Immediate Lucan parallel: the subsequent verses describe Zechariah’s priestly service (casting lots, burning incense) and the temple setting introduced in 1:5, developing the same characters and priestly context.
Alternative generated candidates
- In the days of Herod, king of Judea, there was a priest named Zechariah of the division of Abijah; his wife was from the daughters of Aaron, and her name was Elizabeth.
- In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth.
Luke.1.6 - Details
Original Text
Morphology
- ησαν: VERB,impf,act,ind,3,pl
- δε: CONJ
- δικαιοι: ADJ,nom,pl,m
- αμφοτεροι: ADJ,nom,pl,m
- εναντιον: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- πορευομενοι: VERB,pres,mp,ptc,nom,pl,m
- εν: PREP
- πασαις: ADJ,dat,pl,f
- ταις: ART,dat,pl,f
- εντολαις: NOUN,dat,pl,f
- και: CONJ
- δικαιωμασιν: NOUN,dat,pl,n
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- αμεμπτοι: ADJ,nom,pl,m
Parallels
- Genesis 6:9 (verbal): Uses the language of being 'blameless' and 'walking' (Noah 'was righteous...blameless among his generation; Noah walked with God'), paralleling Luke's description of Zechariah and Elizabeth as blameless and walking in God's ways.
- Psalm 15:2 (verbal): Psalm speaks of one who 'walks blamelessly and does what is right,' echoing Luke's formulation that the couple walked blamelessly in all the Lord's commandments and ordinances.
- Deuteronomy 5:33 (allusion): Deuteronomy's injunction to 'walk in all the way that the LORD your God has commanded you' provides the covenantal background for Luke's phrase about walking in all the commandments and ordinances of the Lord.
- Matthew 1:19 (thematic): Joseph is described as 'a just (dikaios) man' who acts in accordance with righteousness; parallels Luke's application of 'righteous' (dikaios) to Zechariah and Elizabeth—shared characterization of exemplary piety.
- Luke 2:25 (structural): Within Luke the figure of Simeon is called 'righteous and devout, waiting for Israel's consolation,' an internal parallel in Luke's portraiture of pious individuals who faithfully observe God's ways.
Alternative generated candidates
- They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
- Both were upright before God, walking blamelessly in all the commandments and statutes of the Lord.
Luke.1.7 - Details
Original Text
Morphology
- και: CONJ
- ουκ: PART,neg
- ην: VERB,impf,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- τεκνον: NOUN,acc,sg,n
- καθοτι: CONJ
- ην: VERB,impf,act,ind,3,sg
- η: ART,nom,sg,f
- Ελισαβετ: NOUN,nom,sg,f
- στειρα: ADJ,nom,sg,f
- και: CONJ
- αμφοτεροι: ADJ,nom,pl,m
- προβεβηκοτες: VERB,perf,act,ptc,nom,pl,m
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- αυτων: PRON,gen,pl,m
- ησαν: VERB,impf,act,ind,3,pl
Parallels
- Genesis 11:30 (verbal): States that Sarah was barren (uses same motif/term); parallels Elizabeth’s barrenness as background to a miraculous birth in old age.
- Genesis 21:1-2 (thematic): God opens Sarah’s womb and she bears Isaac in her old age—theme of God enabling a formerly barren woman to bear a promised child.
- 1 Samuel 1:5-20 (structural): Hannah’s barrenness, grief, prayer, and the birth of the prophet Samuel form a narrative pattern closely paralleled by Elizabeth’s barrenness and the birth of John the Baptist.
- Judges 13:2-5 (verbal): Manoah’s wife is described as barren and receives an announcement about bearing a divinely appointed son (Samson), paralleling Elizabeth’s barrenness and the divine plan for her son.
- Genesis 25:21 (thematic): Rebekah’s barrenness and the subsequent divine answer to Isaac’s prayer (leading to the birth of Jacob and Esau) echoes the motif of God responding to a childless couple.
Alternative generated candidates
- But they had no child, because Elizabeth was barren, and both were advanced in years.
- But they had no child, for Elizabeth was barren, and both were advanced in years.
Luke.1.8 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- ιερατευειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- ταξει: NOUN,dat,sg,f
- της: ART,gen,sg,f
- εφημεριας: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- εναντι: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- 1 Chronicles 24:1 (structural): Describes the divisions (courses) of Aaron's descendants established for temple service — directly parallels Luke's 'order of his division' (the priestly rota).
- Numbers 3:10 (thematic): Assigns priests/Levites specific duties 'to keep the charge of the sanctuary' — parallels the idea of Zechariah serving as a priest 'before God.'
- Hebrews 7:11 (allusion): Discusses different 'orders' of priesthood (Aaronic vs. Melchizedek), echoing Luke's language about priestly 'order/division' and the theological import of priestly ordering.
- Luke 1:9 (verbal): Immediate narrative continuation: while Zechariah serves in his division he is chosen by lot to enter the sanctuary and burn incense — a direct verbal and narrative link to v.8.
Alternative generated candidates
- Once, when Zechariah's course of service as priest had come to his turn before God,
- Now it came to pass, while he was serving as priest before God in the order of his division,
Luke.1.9 - Details
Original Text
Morphology
- κατα: PREP
- το: ART,acc,sg,n
- εθος: NOUN,acc,sg,n
- της: ART,gen,sg,f
- ιερατειας: NOUN,gen,sg,f
- ελαχε: VERB,aor,act,ind,3,sg
- του: ART,gen,sg,n
- θυμιασαι: VERB,aor,act,inf
- εισελθων: VERB,aor,act,ptc,nom,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- ναον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
Parallels
- Exodus 30:7-8 (verbal): Prescribes the priestly duty of burning incense on the altar (Aaron to burn incense morning and evening), directly paralleling Zacharias' act of burning incense in the sanctuary.
- Leviticus 16:12-13 (allusion): Describes the high priest taking incense into the inner sanctuary on the Day of Atonement—an OT precedent for a priest entering the holy place with incense.
- Hebrews 9:2-4 (structural): New Testament description of the tabernacle/temple furnishings (including the golden altar of incense) parallels the cultic setting and function implied by Luke’s reference to burning incense in the Lord’s temple.
- Ezekiel 44:15 (thematic): Speaks of priests who may enter and minister in the sanctuary—echoing the priestly access and liturgical role (ministering/offerings) that Luke attributes to Zacharias.
- Psalm 141:2 (thematic): Portrays prayer as incense before God, thematically linking the burning of incense in the temple to the prayers of the people (Luke 1:10 follows Luke 1:9 with people praying).
Alternative generated candidates
- he was chosen by lot to enter the sanctuary of the Lord and burn incense.
- that his lot fell to burn incense when he entered into the temple of the Lord.
Luke.1.10 - Details
Original Text
Morphology
- και: CONJ
- παν: ADJ,nom,sg,n
- το: ART,acc,sg,n
- πληθος: NOUN,nom,sg,n
- ην: VERB,impf,act,ind,3,sg
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- προσευχομενον: PART,pres,mid,nom,sg,neut
- εξω: ADV
- τη: ART,dat,sg,f
- ωρα: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θυμιαματος·: NOUN,gen,sg,neut
Parallels
- Luke 1:9 (structural): Immediate context: Zechariah is performing the priestly duty of burning incense in the temple, and the people are outside praying at that same hour (same scene).
- Exodus 30:7-8 (allusion): Instruction for the regular offering of incense at fixed times (morning and evening) and the burning of incense on the altar—background for the ‘hour of incense’ in the temple.
- Psalm 141:2 (verbal): Uses the image of prayer as incense (‘Let my prayer be counted as incense’)—links the act of praying with the ritual of incense invoked in Luke 1:10.
- Acts 3:1 (structural): Mentions devout persons going to the temple at the established ‘hour of prayer’ (the ninth hour), paralleling Luke’s note of the people praying at the temple’s incense hour.
- Revelation 8:3-4 (thematic): Depicts incense and the smoke of the censer mingled with the prayers of the saints before God—theological motif connecting temple incense and communal prayer as in Luke 1:10.
Alternative generated candidates
- And the whole multitude of the people were praying outside at the hour of the incense.
- And the whole multitude of the people were praying outside at the hour of the incense.
Luke.1.11 - Details
Original Text
Morphology
- ωφθη: VERB,aor,pass,ind,3,sg
- δε: CONJ
- αυτω: PRON,dat,sg,m
- αγγελος: NOUN,nom,sg,m
- κυριου: NOUN,gen,sg,m
- εστως: PART,perf,act,nom,sg,m
- εκ: PREP
- δεξιων: ADJ,gen,pl,m
- του: ART,gen,sg,n
- θυσιαστηριου: NOUN,gen,sg,n
- του: ART,gen,sg,n
- θυμιαματος: NOUN,gen,pl,n
Parallels
- Revelation 8:3 (verbal): An angel stands at the golden altar with a censer of incense—close verbal and cultic imagery to Luke’s 'angel ... on the right side of the altar of incense.'
- Zechariah 3:1-2 (structural): A priest (Joshua) is depicted before 'the angel of the LORD'; parallels the scene of a priest serving at the temple and an angelic figure appearing to him.
- Exodus 30:1-8 (verbal): Prescribes the altar of incense and the priestly act of burning incense—background cultic setting for Luke’s description of Zechariah officiating at the incense altar.
- Luke 1:26-28 (thematic): The same angelic messenger (Gabriel) appears to Mary with an announcement; parallels Luke’s motif of angelic visitation to announce divine intervention in childbirth.
Alternative generated candidates
- Then an angel of the Lord appeared to him, standing at the right of the altar of incense.
- Then an angel of the Lord appeared to him, standing at the right side of the altar of incense.
Luke.1.12 - Details
Original Text
Morphology
- και: CONJ
- εταραχθη: VERB,aor,pass,ind,3,sg
- Ζαχαριας: NOUN,nom,sg,m
- ιδων: VERB,aor,act,part,nom,sg,m
- και: CONJ
- φοβος: NOUN,nom,sg,m
- επεπεσεν: VERB,aor,act,ind,3,sg
- επ᾽αυτον: PREP+PRON,acc,sg,3,m
Parallels
- Luke 1:29 (verbal): Same Gospel; Mary is described as 'troubled' (Greek ταράσσομαι) at the angel's greeting—parallel emotional reaction to an angelic announcement.
- Judges 13:22 (thematic): Manoah fears for his life after seeing the angel of the Lord—an Old Testament instance of terror at an angelic appearance.
- Daniel 10:8-9 (thematic): Daniel is overwhelmed, faint and terrified at a vision/angelic presence—parallels the bodily fear and distress on encountering a heavenly messenger.
- Matthew 28:4 (thematic): The guards tremble and become like dead at the angel's appearance by the tomb—another Gospel example of fear in response to an angelic manifestation.
- Revelation 1:17 (thematic): John falls at the visionary figure's feet 'as one dead'—a similar intense fear/physical collapse in the presence of a heavenly being.
Alternative generated candidates
- When Zechariah saw him, he was startled and overcome with fear.
- Zechariah was troubled when he saw him, and fear fell upon him.
Luke.1.13 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- προς: PREP
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- αγγελος·Μη: NOUN,nom,sg,m
- φοβου: VERB,pres,act,imp,2,sg
- Ζαχαρια: NOUN,voc,sg,m
- διοτι: CONJ
- εισηκουσθη: VERB,aor,pass,ind,3,sg
- η: ART,nom,sg,f
- δεησις: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- και: CONJ
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- Ελισαβετ: NOUN,nom,sg,f
- γεννησει: VERB,fut,act,ind,3,sg
- υιον: NOUN,acc,sg,m
- σοι: PRON,dat,sg,2
- και: CONJ
- καλεσεις: VERB,fut,act,ind,2,sg
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- Ιωαννην·: NOUN,acc,sg,m
Parallels
- Matthew 1:20-21 (verbal): An angel speaks to Joseph: 'Do not be afraid' and announces that Mary will bear a son, instructing that he be named Jesus — parallels the wording of reassurance and the divine command to name the child.
- Luke 1:30-31 (verbal): Gabriel's announcement to Mary: 'Do not be afraid... you will conceive and bear a son, and you shall call his name Jesus' — close verbal and structural parallel within Luke's annunciation motif.
- 1 Samuel 1:19-20 (thematic): Hannah's prayer is answered and she bears Samuel. The themes of a previously barren woman, an answered petition ('your prayer has been heard'), and the birth of a divinely significant son are parallel.
- Genesis 21:1-3 (thematic): God remembers Sarah and gives birth to Isaac; similar motif of divine intervention granting a son to a previously barren couple and the fulfillment of God's promise in naming the child.
Alternative generated candidates
- But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard; your wife Elizabeth will bear you a son, and you shall name him John.
- But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard; your wife Elizabeth will bear you a son, and you shall call his name John.
Luke.1.14 - Details
Original Text
Morphology
- και: CONJ
- εσται: VERB,fut,mid,ind,3,sg
- χαρα: NOUN,nom,sg,f
- σοι: PRON,dat,sg,2
- και: CONJ
- αγαλλιασις: NOUN,nom,sg,f
- και: CONJ
- πολλοι: ADJ,nom,pl,m
- επι: PREP
- τη: ART,dat,sg,f
- γενεσει: NOUN,dat,sg,f
- αυτου: PRON,gen,sg,m
- χαρησονται·: VERB,fut,mid,ind,3,pl
Parallels
- Luke 1:58 (verbal): Neighbors and relatives ‘rejoiced with her’ at the birth—direct, immediate rejoicing connected with the birth of John, echoing ‘many will rejoice’.
- Luke 1:44 (thematic): Elizabeth says the baby in her womb ‘leaped for joy’ at Mary’s greeting—another moment linking John’s life/birth with joy and recognition of the Messiah.
- Luke 2:10 (thematic): The angel announces to the shepherds ‘good tidings of great joy’ at the birth of Jesus—parallel motif of birth-announcement producing widespread joy.
- Isaiah 9:6 (allusion): Prophetic declaration ‘for unto us a child is born’ (Messianic birth) functions as background for NT birth-announcements that provoke joy over God’s coming king.
- John 16:21 (thematic): Jesus’ analogy that a mother forgets her labor for the joy of a newborn—a theological parallel linking childbirth and transformative joy (sorrow turned to joy) relevant to the births announced in Luke 1.
Alternative generated candidates
- You will have joy and gladness, and many will rejoice at his birth.
- You will have joy and gladness, and many will rejoice at his birth.
Luke.1.15 - Details
Original Text
Morphology
- εσται: VERB,fut,mid,ind,3,sg
- γαρ: PART
- μεγας: ADJ,nom,sg,m
- ενωπιον: PREP,gen
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- και: CONJ
- οινον: NOUN,acc,sg,m
- και: CONJ
- σικερα: NOUN,acc,pl,n
- ου: PART,neg
- μη: PART
- πιη: VERB,pres,act,subj,3,sg
- και: CONJ
- πνευματος: NOUN,gen,sg,n
- αγιου: ADJ,gen,sg,n
- πλησθησεται: VERB,fut,pass,ind,3,sg
- ετι: ADV
- εκ: PREP
- κοιλιας: NOUN,gen,sg,f
- μητρος: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
Parallels
- Numbers 6:1-4 (verbal): The Nazirite regulation forbids wine and strong drink for the period of separation—direct verbal and legal parallel to 'no wine or strong drink' in Luke's description.
- Judges 13:5 (verbal): The announcement of Samson's birth: the child will be dedicated as a Nazirite 'from the womb' and abstain from wine—close verbal and structural parallel to John being set apart and not drinking.
- 1 Samuel 1:11, 1:24-28 (thematic): Hannah's vow and dedication of Samuel—a child given to the Lord and raised for prophetic/service duties—parallels John's consecration and prophetic role from birth.
- Malachi 4:5 (allusion): Prophecy that Elijah will return before the day of the Lord; the NT (and Luke) presents John as the forerunner/Elijah figure, linking his special consecration and Spirit-filled prophetic ministry to this expectation.
Alternative generated candidates
- For he will be great before the Lord; he must never drink wine or strong drink, and he will be filled with the Holy Spirit even from his mother’s womb.
- For he will be great before the Lord; he will never drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother's womb.
Luke.1.16 - Details
Original Text
Morphology
- και: CONJ
- πολλους: ADJ,acc,pl,m
- των: ART,gen,pl,m
- υιων: NOUN,gen,pl,m
- Ισραηλ: NOUN,voc,sg,m
- επιστρεψει: VERB,fut,act,ind,3,sg
- επι: PREP
- κυριον: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- αυτων·: PRON,gen,pl,m
Parallels
- Malachi 4:6 (allusion): Prophetic promise that hearts will be turned (fathers to children etc.); Luke links John’s mission to this Malachi motif of restoring Israel’s heart to the Lord.
- Luke 1:17 (structural): Immediate parallel in the same annunciation speech: explicitly states John (in spirit/power of Elijah) will turn many of the children of Israel to the Lord and prepare the people.
- Isaiah 40:3-5 (thematic): Voice preparing the way of the Lord and making ready the people—background theme for John’s ministry of turning Israel to God.
- Acts 3:26 (verbal): Peter describes God sending a servant to bless Israel “by turning every one of you from your wickedness,” echoing the language and purpose of turning Israelites to the Lord.
- Matthew 3:5-6 (thematic): Description of crowds from Jerusalem, Judea, and the region around Jordan coming to John and being baptized/repenting—evidences John’s effect in turning many toward God.
Alternative generated candidates
- He will turn many of the children of Israel to the Lord their God,
- And he will turn many of the children of Israel to the Lord their God.
Luke.1.17 - Details
Original Text
Morphology
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- προελευσεται: VERB,fut,mid,ind,3,sg
- ενωπιον: PREP
- αυτου: PRON,gen,sg,m
- εν: PREP
- πνευματι: NOUN,dat,sg,n
- και: CONJ
- δυναμει: NOUN,dat,sg,f
- Ηλιου: NOUN,gen,sg,m
- επιστρεψαι: VERB,aor,act,inf
- καρδιας: NOUN,gen,sg,f
- πατερων: NOUN,gen,pl,m
- επι: PREP
- τεκνα: NOUN,acc,pl,neut
- και: CONJ
- απειθεις: ADJ,acc,pl,m
- εν: PREP
- φρονησει: NOUN,dat,sg,f
- δικαιων: ADJ,gen,pl,m
- ετοιμασαι: VERB,aor,act,inf
- κυριω: NOUN,dat,sg,m
- λαον: NOUN,acc,sg,m
- κατεσκευασμενον: PART,pf,pass,acc,sg,m
Parallels
- Malachi 4:5-6 (quotation): Direct source for 'Elijah' coming and 'turning the hearts of the fathers to the children'—Luke 1:17 alludes to this prophecy about a forerunner who reconciles relationships.
- Isaiah 40:3 (quotation): Isaiah's call to 'prepare the way of the Lord' is the background for Luke's language about readying a people prepared for the Lord; the same theme is applied to John the Baptist.
- Mark 1:2-4 (structural): Mark's opening links Isaiah and Malachi to identify John the Baptist as the prophetic forerunner—paralleling Luke's description of John's role and function.
- Luke 7:27 (allusion): Jesus cites the prophetic description (Malachi/Isaiah) about the forerunner and applies it to John the Baptist, affirming Luke 1:17's characterization of his mission.
- Matthew 11:14 (thematic): Jesus states that John is 'Elijah who is to come' (if one accepts it), echoing Luke's claim that John would come in the spirit and power of Elijah.
Alternative generated candidates
- and he will go before him in the spirit and power of Elijah, to turn the hearts of fathers to their children and the disobedient to the wisdom of the righteous, to make ready for the Lord a people prepared.”
- He will go before him in the spirit and power of Elijah, to turn the hearts of fathers to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.”
Luke.1.18 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- Ζαχαριας: NOUN,nom,sg,m
- προς: PREP
- τον: ART,acc,sg,m
- αγγελον·Κατα: NOUN,acc,sg,m
- τι: PRON,int,nom,sg,n
- γνωσομαι: VERB,fut,mid,ind,1,sg
- τουτο: PRON,nom,sg,n
- εγω: PRON,nom,sg,1
- γαρ: PART
- ειμι: VERB,pres,act,ind,1,sg
- πρεσβυτης: NOUN,nom,sg,m
- και: CONJ
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
- προβεβηκυια: VERB,perf,act,ptc,nom,f,sg
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- αυτης: PRO,gen,sg,f
Parallels
- Luke 1:34 (verbal): Mary's question to Gabriel, 'How shall this be?' (Πῶς ἔσται τοῦτο;) parallels Zechariah's 'How shall I know?' — both are immediate questions about a miraculous conception announced by an angel.
- Luke 1:20 (structural): Gabriel's response to Zechariah (the giving of a sign — silence until the fulfillment) is the direct narrative consequence of Zechariah's question and expresses divine judgment/confirmation within the same annunciation motif.
- Genesis 17:17 (thematic): Abraham's reaction ('Shall a child be born unto him that is an hundred years old?') to the promise of a son in old age echoes Zechariah's appeal to his and his wife's advanced age as grounds for questioning a miraculous birth.
- Judges 13:3–8 (thematic): The angelic announcement to Samson's barren mother and the couple's seeking of confirmation form a close parallel: a barren woman promised a son, parental astonishment/questioning, and involvement of an angelic messenger.
- Romans 4:19–21 (thematic): Paul's portrayal of Abraham's faith despite physical impossibility contrasts with Zechariah's doubt about an aged couple bearing a child, highlighting faith versus skepticism in response to divine promise.
Alternative generated candidates
- Zechariah said to the angel, “By what shall I know this? For I am an old man, and my wife is advanced in years.”
- Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.”
Luke.1.19 - 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
- αυτω·Εγω: PRON,dat,sg,3;PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
- Γαβριηλ: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- παρεστηκως: PART,perf,act,nom,sg,m
- ενωπιον: PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- απεσταλην: VERB,aor,pas,ind,1,sg
- λαλησαι: VERB,aor,act,inf
- προς: PREP
- σε: PRON,acc,sg,2
- και: CONJ
- ευαγγελισασθαι: VERB,aor,mid,inf
- σοι: PRON,dat,sg,2
- ταυτα·: PRON,acc,pl,3
Parallels
- Daniel 9:21-23 (verbal): Gabriel appears by name and tells Daniel he was sent to give insight and bring words of encouragement—closely parallels Luke 1:19's self-identification and declaration that he was sent to speak and announce news.
- Daniel 8:16-17 (verbal): An earlier appearance of Gabriel in Daniel where he is involved in explaining visions and is associated with standing before God; this OT occurrence provides a direct verbal/functional precedent for Gabriel's role in Luke.
- Luke 1:26-38 (structural): The same angel Gabriel is sent by God to Mary to announce Jesus' birth; structurally parallels the Zechariah pericope in Gabriel's identification and mission as God's messenger announcing a miraculous birth.
- Matthew 1:20-21 (thematic): An angelic annunciation about the birth of Jesus to a human recipient (Joseph) that instructs and names the child; shares the theme of divine messenger revealing God's plan for the birth of the Savior.
- Malachi 3:1 (allusion): The prophetic promise that God will 'send a messenger' to prepare the way provides a theological backdrop for angelic messengers like Gabriel who are sent by God to announce and inaugurate his actions.
Alternative generated candidates
- And the angel answering said to him, “I am Gabriel, who stand in the presence of God; I was sent to speak to you and to bring you this good news.
- And the angel answering said to him, “I am Gabriel, who stands in the presence of God; I was sent to speak to you and to bring you this good news.
Luke.1.20 - Details
Original Text
Morphology
- και: CONJ
- ιδου: PART
- εση: VERB,fut,act,ind,2,sg
- σιωπων: PART,pres,act,nom,sg,m
- και: CONJ
- μη: PART
- δυναμενος: PART,pres,mid,nom,sg,m
- λαλησαι: VERB,aor,act,inf
- αχρι: PREP
- ης: PRON,gen,sg,f
- ημερας: NOUN,acc,pl,f
- γενηται: VERB,fut,mid,ind,3,sg
- ταυτα: PRON,acc,pl,n
- ανθ᾽ων: PREP+PRON,gen,pl
- ουκ: PART,neg
- επιστευσας: VERB,aor,act,ind,2,sg
- τοις: ART,dat,pl,n
- λογοις: NOUN,dat,pl,m
- μου: PRON,gen,sg,1
- οιτινες: PRO,rel,nom,pl,m
- πληρωθησονται: VERB,fut,pass,ind,3,pl
- εις: PREP
- τον: ART,acc,sg,m
- καιρον: NOUN,acc,sg,m
- αυτων: PRON,gen,pl,m
Parallels
- Ezekiel 3:26-27 (verbal): God orders the prophet to be made mute—'tongue cleave to the roof of your mouth'—until the appointed time, closely paralleling Zechariah's enforced silence until the fulfillment of God's word.
- Luke 1:64 (structural): Narrative resolution: Zechariah's mouth is opened and he speaks only after the event (John's naming) occurs, directly fulfilling the prediction of silence in 1:20.
- Luke 1:37 (thematic): Affirms the certainty of God's promises—'for with God nothing shall be impossible'—underscoring Luke 1:20's claim that God's words will be fulfilled in their time despite human unbelief.
- Luke 1:38 (thematic): Mary's receptive faith ('let it be to me according to your word') contrasts with Zechariah's unbelief; both passages highlight faith vs. unbelief as determinants of response to angelic revelation.
- Exodus 4:10-12 (thematic): Discussion of inability to speak (Moses' protest about lack of eloquence) parallels the theme of human speech incapacity in divine encounters—here contrasted because God promises assistance to Moses rather than punitive silence.
Alternative generated candidates
- And now, because you did not believe my words, which will be fulfilled at their appointed time, you shall be mute and unable to speak until the day these things come to pass.”
- And now you shall be silent and unable to speak until the day these things come to pass, because you did not believe my words, which will be fulfilled in their time.”
Luke.1.21 - Details
Original Text
Morphology
- Και: CONJ
- ην: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- λαος: NOUN,nom,sg,m
- προσδοκων: PTCP,pres,act,nom,sg,m
- τον: ART,acc,sg,m
- Ζαχαριαν: NOUN,acc,sg,m
- και: CONJ
- εθαυμαζον: VERB,impf,act,ind,3,pl
- εν: PREP
- τω: ART,dat,sg,m
- χρονιζειν: VERB,pres,act,inf
- εν: PREP
- τω: ART,dat,sg,m
- ναω: NOUN,dat,sg,m
- αυτον: PRON,acc,sg,m
Parallels
- Luke 1:20 (verbal): The angel's announcement that Zechariah would be mute explains the reason for his 'tarrying' in the temple and the people's astonishment.
- Luke 1:22 (structural): Direct narrative follow-up: when Zechariah came out he could not speak, and the people realized he had seen a vision—this resolves the wonder noted in 1:21.
- Luke 1:23 (structural): Describes the completion of Zechariah's days of service and his departure, providing the liturgical and chronological context for the waiting mentioned in 1:21.
- Luke 2:18 (thematic): Parallel motif of public amazement: in both passages the surrounding people 'wonder' at extraordinary events associated with God's unfolding work in the birth narratives.
- Malachi 3:1 (allusion): The temple setting and expectation of a 'messenger' before the Lord create a thematic background for Luke's temple scenes, linking Jewish hopes for divine action in the temple with the events around Zechariah.
Alternative generated candidates
- The people were waiting for Zechariah, and they wondered at his delay in the sanctuary.
- And the people were waiting for Zechariah, and wondered at his delay in the temple.
Luke.1.22 - Details
Original Text
Morphology
- εξελθων: VERB,aor,act,ptc,nom,sg,m
- δε: CONJ
- ουκ: PART,neg
- εδυνατο: VERB,impf,mid,ind,3,sg
- λαλησαι: VERB,aor,act,inf
- αυτοις: PRO,dat,pl,3
- και: CONJ
- επεγνωσαν: VERB,aor,act,ind,3,pl
- οτι: CONJ
- οπτασιαν: NOUN,acc,sg,f
- εωρακεν: VERB,perf,act,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- ναω·και: NOUN,dat,sg,m
- αυτος: PRON,nom,sg,3,m
- ην: VERB,impf,act,ind,3,sg
- διανευων: VERB,pres,act,ptc,nom,m,sg
- αυτοις: PRO,dat,pl,3
- και: CONJ
- διεμενεν: VERB,impf,act,ind,3,sg
- κωφος: ADJ,nom,sg,m
Parallels
- Luke 1:20 (quotation): Same episode: the angel declared Zechariah would be silent because of unbelief; explains why he could not speak when he came out of the temple.
- Ezekiel 3:26-27 (verbal): God renders the prophet mute—'tongue stuck to the roof of your mouth'—paralleling the motif of a prophet made unable to speak after a divine commission/vision.
- Daniel 10:8-9,16-17 (thematic): Daniel is overcome and unable to speak after a heavenly vision/angelic encounter; similar loss of speech and strength following a supernatural revelation.
- Acts 9:7 (thematic): The companions of Paul witness a visionary/aural revelation and stand speechless—parallel in witnesses' stunned silence and the phenomenon of a vision causing muteness or amazement.
Alternative generated candidates
- When he came out, he could not speak to them; and they perceived that he had seen a vision in the sanctuary. He kept making signs to them and remained unable to speak.
- When he came out he could not speak to them. They perceived that he had seen a vision in the temple, for he kept making signs to them and remained mute.
Luke.1.23 - Details
Original Text
Morphology
- και: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- ως: ADV
- επλησθησαν: VERB,aor,pass,ind,3,pl
- αι: ART,nom,pl,f
- ημεραι: NOUN,nom,pl,f
- της: ART,gen,sg,f
- λειτουργιας: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- απηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
Parallels
- Luke 2:22 (structural): Uses the same formulaic timing language (“when the days were fulfilled/ἡμέραι ἐπληρώθησαν”) to mark the completion of a religious observance and the subsequent departure/movement.
- 1 Samuel 1:19-20 (thematic): Hannah returns home from the sanctuary and then conceives; parallels Elizabeth’s conception after Zechariah’s priestly service ends and he goes home (motif of divine remembrance following temple worship).
- Judges 13:2-5, 13:24 (thematic): An initially barren couple receives a divine announcement and subsequently conceive a prominent child (Samson); echoes the motif of miraculous birth following divine intervention for a previously barren wife.
- Genesis 21:1-2 (thematic): God’s visitation results in the long-promised conception of Sarah; parallels the theme of a previously barren woman bearing a child through divine action (Elizabeth’s conception).
- 1 Chronicles 24:1-19 (structural): Description of the Davidic organization of priestly divisions and their rotational service in the temple; provides the Old Testament background to Luke’s reference to a priest completing his course of service and returning home.
Alternative generated candidates
- When his time of service was ended, he went to his home.
- When his time of service was ended, he went to his home.
Luke.1.24 - Details
Original Text
Morphology
- Μετα: PREP,acc
- δε: CONJ
- ταυτας: PRON,acc,pl,f
- τας: ART,acc,pl,f
- ημερας: NOUN,acc,pl,f
- συνελαβεν: VERB,aor,act,ind,3,sg
- Ελισαβετ: NOUN,nom,sg,f
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- αυτου·και: PRON,gen,sg,m
- περιεκρυβεν: VERB,aor,act,ind,3,sg
- εαυτην: PRON,acc,sg,f
- μηνας: NOUN,acc,pl,m
- πεντε: NUM,acc,pl,m
- λεγουσα: VERB,pres,act,part,nom,sg,f
Parallels
- 1 Samuel 1:19-20 (thematic): Hannah conceives after a period of barrenness—God 'remembers' her—parallels Elizabeth’s unexpected conception after prayerful waiting and divine intervention.
- Genesis 21:1-3 (thematic): Sarah bears Isaac in her old age; like Elizabeth, a previously barren woman receives a child by God’s action, highlighting divine reversal of barrenness.
- Luke 1:57 (structural): Immediate continuation of the same narrative: the account of Elizabeth’s five months hidden leads directly to the birth of John the Baptist.
- Luke 1:41-44 (structural): Describes Mary’s visit to Elizabeth while John is in the womb and Elizabeth’s joyful recognition—connects to Elizabeth’s pregnancy and her seclusion during the months of gestation.
- Psalm 113:9 (thematic): Speaks of God giving the barren woman a home and making her a joyful mother; thematically echoes Luke’s motif of God reversing barrenness for Elizabeth.
Alternative generated candidates
- After these days his wife Elizabeth conceived, and she kept herself in seclusion for five months, saying,
- After these days his wife Elizabeth conceived, and she withdrew herself for five months, saying,
Luke.1.25 - Details
Original Text
Morphology
- οτι: CONJ
- Ουτως: ADV
- μοι: PRON,dat,sg,1
- πεποιηκεν: VERB,perf,act,ind,3,sg
- κυριος: NOUN,nom,sg,m
- εν: PREP
- ημεραις: NOUN,dat,pl,f
- αις: PRON,dat,pl,f
- επειδεν: CONJ
- αφελειν: VERB,pres,act,inf
- ονειδος: NOUN,acc,sg,n
- μου: PRON,gen,sg,1
- εν: PREP
- ανθρωποις: NOUN,dat,pl,m
Parallels
- 1 Samuel 1:20 (thematic): Hannah's conception after a period of barrenness—both narratives foreground a woman relieved of reproach through God's action.
- 1 Samuel 2:1-10 (thematic): Hannah's song celebrates God's reversal of fortunes (lifting reproach, exalting the lowly), thematically echoing Elizabeth's thanksgiving for removal of disgrace.
- Genesis 30:22 (verbal): God 'remembered' Rachel and 'opened' her womb—language parallel to Luke's idea that the Lord looked upon Elizabeth to remove her reproach.
- Psalm 113:9 (allusion): Affirms the motif that God makes the barren a joyful mother, directly resonant with Elizabeth's statement that God has taken away her disgrace.
- Isaiah 54:1 (thematic): The prophetic call for the barren to rejoice (more children than the married) parallels the jubilant theme of barrenness reversed in Elizabeth's confession.
Alternative generated candidates
- “Thus has the Lord shown me favor in removing my reproach among people.”
- “Thus has the Lord dealt with me in the days when he looked favorably on me to take away my reproach among people.”
In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth. And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. But they had no child, because Elizabeth was barren, and they were both advanced in years. Now it happened that while he was serving as priest before God in the order of his division,
according to the custom of the priesthood his lot fell to burn incense when he entered into the temple of the Lord. And the whole multitude of the people were praying outside at the hour of the incense. And an angel of the Lord appeared to him, standing at the right side of the altar of incense.
When Zechariah saw him, he was startled, and fear fell upon him. But the angel said to him, 'Do not be afraid, Zechariah, for your petition has been heard; your wife Elizabeth will bear you a son, and you shall call his name John.' And you will have joy and gladness, and many will rejoice at his birth.
For he will be great before the Lord; he shall drink neither wine nor strong drink, and he will be filled with the Holy Spirit, even from his mother's womb. And he will turn many of the sons of Israel to the Lord their God. And he will go before him in the spirit and power of Elijah, to turn the hearts of fathers to their children, and the disobedient to the wisdom of the righteous, to make ready for the Lord a people prepared. And Zechariah said to the angel, 'By what shall I know this? For I am an old man, and my wife is advanced in years.' And the angel answering said to him, 'I am Gabriel, who stands in the presence of God; I was sent to speak to you and to bring you this good news. And behold, you shall be mute and not able to speak until the day these things take place, because you did not believe my words, which will be fulfilled at their appointed time.' And the people were waiting for Zechariah, and were wondering at his delay in the temple. And when he came out he was unable to speak to them; and they perceived that he had seen a vision in the temple, for he kept making signs to them and remained unable to speak. And when his time of service was ended he went to his home.
After these things his wife Elizabeth conceived, and she kept herself in seclusion for five months, saying,
'Thus has the Lord dealt with me in the days when he looked upon me, to take away my reproach among people.'