σοι’ διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται Υἱὸς Θεοῦ. 36. καὶ ἰδού, Ελισάβετ ἡ συγγενής] σου, καὶ αὐτὴ συνειληφυῖα Σ υἱὸν ἐν γήρα 3 αὐτῆς: καὶ οὗτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουµένῃ στείρα" 37. ὅτι οὐκ ἀδυνατήσει παρὰ τῷ Θεῷ: way ῥῆμα." 38. Εἶπε δὲ Mapidp, ''Ιδού, ἡ δούλη Κυρίου" Ὑένοιτό µοι κατὰ τὸ ῥῆμά σου. Καὶ ἀπῆλθεν dw αὐτῆς ὁ ἄγγελος.
39. ᾽Αναστᾶσα δὲ Μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν μετὰ σπουδῆς, εἰς πόλιν Ιούδα, 49. καὶ εἰσῆλθεν εἰς τὸν οἶκον Ζαχαρίου, καὶ ἠσπάσατο τὴν Ελισάβετ. 41. καὶ ἐγένετο ὡς ἤκουσεν ἡ µἘλισάβετ τὸν ἀσπασμὸν τῆς Μαρίας ὃ ἐσκίρτησε τὸ
465
βρέφος ἐν τῇ
1 συγγενις in SBDLA al. (Tisch., W.H.).
ὄγηρει in all uncials.
κοιλίᾳ αὐτῆς: καὶ ἐπλήσθη Πνεύματος "Αγίου ἡ
2 cuverAndev in BLE 4 rov Θεου in NBDLE.
ὅτον ασπ. της Μ. η Ελ. in SBCDLE and some cursives.
being by the power of the Highest.— Ver. 36. καὶ ἰδού, introducing a re- ference to Elizabeth’s case to help Mary’s faith.—eovyyevis, late form for συγγενής (T.R.), a blood relation, but of what degree not indicated, suggesting that Mary perhaps belonged to the tribe of Levi.—ynpes: Ionic form of dative for γήρᾳ (T.R.). Hellenistic Greek was an eclectic language, drawing from all dialects as from the poets, turning their poetic expressions to the uses of prose.— καλουμένῃ: Elizabeth is described as one who is still being called barren, though six months gone in pregnancy, because people have had no means of knowing her state.—Ver. 37. dadvva- τήσει;: the verb means, in classic Greek, to be weak, of persons. In Sept. and N. T. (here andin Mt. xvii. 20) it means to be impossible, of things. Commentators differ as to whether we should render : no word of God shall be weak, inoperative, or no thing, with, on the part of, God,
shall be impossible.—fyjpa = \Q77 may Ti α
be rendered either word or thing. The reading παρὰ τοῦθεοῦ (BDL) seems to de- mand the ‘former of the two translations. Field, Otium Nor., discusses this passage. Adopting the above reading, and adhering to the sense of ἀδυνατ. in reference to things, he translates: ‘‘ for from God no word (or no thing) shall be impossible”. Some recent critics find in this sec- tion two different views of the birth of Jesus, one implying natural pater- nity, the other supernatural causality, the former being the view in the original document, the other introduced =
by the evangelist, the former ¥ewish in its tendency of thought, the latter heathen-Christian. The subject is dis- cussed by Hillmann in Fahrb. fiir prot. Theol., 1891, and Usener, Religions- geschictliche Untersuchungen, 1888. J. Weiss, in his ed. of Meyer, p. 303, note, seems inclined to favour this view, and to see in vv. 31-33 the one version, and in vv. 34, 35 the other, due to Lk. Against this view vide Feine, Vork. Oberlief.
Vv. 39-45. Mary visits Elizabeth.— Ver. 39. ἐν τ. ἡ, ταύταις in these (not those = ἐκείναις, A. V.) days = at the time of the angelic ν]εῖε.---μετὰ σπουδῆς : no time lost, a most natural visit from one woman with a high hope, to another, a friend, in a similar state of mind.— els τὴν ὀρεινὴν (χώραν, again ver. 65) : into the hill country, referring to the southern hill country of Judah, Ben- jamin and Ephraim. Galilee had a hill country too. The expression has been supposed to point to the origin of Lk.’s document in Judaea (Hillmann).—eis πόλιν ᾿Ιούδα, to a city of Judah, not particularly named. Reland (Palaestina) conjectures that we should read $utta, the name of a priestly city mentioned twice in Joshua (xv. 55, xxi. 16).—Ver. 41. ἐσκίρτησε: commentators discuss the connection between the maternal excitement and the quickening of the child—which was cause and which effect. Let this and all other questions in re- ference to the movement denoted be passed over in respectful silence.—Ver. 42. ἀνεφώνησεν : here onlyin N.T. The verb, with the following words, κραυγῇ,