1 ευλογημ. . « . Ύνναιξιν comes from ver. 42; wanting in BL. 2 For ιδουσα . . . αντου NBDL have em τ. A. διεταραχθη (Tisch., W.H.).
and that it was only the word of the angel that disturbed her. It is certainly the latter that is specified as the cause of trouble. The salutation troubled her because she felt that it meant some- thing important, the precise nature of which (ποταπὸς) did not appear. And yet on the principle that in supernatural experiences the subjective and the ob- jective correspond, she must have had a guess.—Ver. 31. ‘“Ingotv: no interpre- tation of the name here as in Mt. i. 21; a common Jewish name, not necessarily implying Messianic functions. There may have been ordinary family reasons for its use.—Ver. 32 foreshadows the future of the child.—péyas, applied also to John, ver. 15.- κληθήσεται, shall be called = shall be.—rév θρόνον A. τ. πατρὸς a.: the Messiah is here con- ceived in the spirit of Jewish expectation: a son of David, and destined to restore his kingdom.—Ver. 34 : Mary’s per- plexity, how a mother and yet a virgin! J. Weiss points out that this perplexity on the part of a betrothed woman is surprising. Why not assume, as a matter of course, that the announce- ment had reference to a child to be born as the fruit of marriage with the man to whom she was betrothed? ‘“ These words betray the standpoint of Lk., who knows what is coming (ver. 35).” J. Weiss in Meyer.—Ver. 35. Πνεῦμα Άγιον: without the article because a proper name =the well-known Holy Spirit, say some (Meyer, Farrar), but more probably because the purpose is not to indicate the person by whom, etc., but the kind of influence: sfirit as opposed to flesh, holy in the sense of
separation from all fleshly defilement (Hofmann, J. Weiss, Hahn).—8vvapis uplorov: the power of the Most High, also without article, an equivalent for π. &. and more definite indication of the cause, the power of God. Note the use of ὕψιστος as the name of God in ver. 32, here, and in) νου 76.5) seine (Vorkanonische Uberlieferung des Lukas, p- 17) includes 6 ὕψιστος, 6 δυνατός (i. 49), 6 δεσπότης (ii. 29), 6 κύριος (i. 6,9, II, etc.), all designations of God, among the instances of a Hebraistic vocabulary characteristic of chaps. i. and ii. The first epithet recurs in vi. 35 in the expression ‘sons of the Highest,” applied to those who live heroically, where Mt. has “ childrén of your Father in heaven”’.—éedevoerau, ἐπισκιάσει: two synonyms delicately selected to express the divine substitute for sexual intercourse. Observe the parallelism here: ‘sign of the exaltation of feeling. The language becomes a chant,”’ Godet. Some find poetry throughout these two first chapters of Lk. ‘These songs . . . doubtless re- present reflection upon these events by Christian poets, who put in the mouths of the angels, the mothers and the fathers, the poems which they com- posed” (Briggs, The Messiah of the Gospels, p. 42. Even the address of Gabriel to Zechariah in the temple, i. 13-17, is, he thinks, such a poem).— τὸ γεννώµμενον ἅγιον, the holy thing— holy product of a holy agency—which is being, or about to be, generated = the embryo, therefore appropriately neuter. —vids Θεοῦ, Son of God; not merely because holy, but because brought into: