KJV: And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
YLT: And in the sixth month was the messenger Gabriel sent by God, to a city of Galilee, the name of which is Nazareth,
Darby: But in the sixth month, the angel Gabriel was sent of God to a city of Galilee, of which the name was Nazareth,
ASV: Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| μηνὶ | month |
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Parse: Noun, Dative Masculine Singular Root: μήν2 Sense: a month. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἕκτῳ | sixth |
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Parse: Adjective, Dative Masculine Singular Root: ἕκτος Sense: the sixth. |
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| ἀπεστάλη | was sent |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| ἄγγελος | angel |
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Parse: Noun, Nominative Masculine Singular Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| Γαβριὴλ | Gabriel |
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Parse: Noun, Nominative Masculine Singular Root: Γαβριήλ Sense: one of the angel princes or chiefs of the angels. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| πόλιν | a city |
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Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Γαλιλαίας | of Galilee |
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Parse: Noun, Genitive Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| ᾗ | whose |
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Parse: Personal / Relative Pronoun, Dative Feminine Singular Root: ὅς Sense: who, which, what, that. |
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| ὄνομα | name [was] |
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Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| Ναζαρὲθ | Nazareth |
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Parse: Noun, Nominative Feminine Singular Root: Ναζαρά Sense: the ordinary residence and home town of Christ. |
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Greek Commentary for Luke 1:26
Second aorist passive indicative of αποστελλω apostellō from which apostle comes. The angel Gabriel is God‘s messenger to Mary as to Zacharias (Luke 1:19). [source]
The annunciation and the angel Gabriel are favorite themes with Dante, and he pictures them with exquisite beauty. Thus both appear on the sculptured wall which flanks the inner side of the purgatorial ascent.“The angel who came down to earth with tidingsOf peace that had been wept for many a year, And opened heaven from its long interdict,-DIVIDER- In front of us appeared so truthfully-DIVIDER- There sculptured in a gracious attitude,-DIVIDER- He did not seem an image that is silent. -DIVIDER- -DIVIDER- One would have sworn that he was saying Ave!-DIVIDER- For she was there in effigy portrayed-DIVIDER- Who turned the key to ope the exalted love,-DIVIDER- And in her mien this language had impressed,-DIVIDER- Ecce ancilla Dei! as distinctly-DIVIDER- As any figure stamps itself in wax.”Purgatory, x., 34-35In Paradise Gabriel appears as a light circling round the Virgin and singing:“I am angelic love, that circle roundThe joy sublime which breathes out from the womb That was the hostelry of our desire;-DIVIDER- And I shall circle, Lady of heaven, while-DIVIDER- Thou followest thy Son, and mak'st diviner-DIVIDER- The sphere supreme, because thou enterest there.”Paradise, xxiii., 103-108.And again:“And the same love that first descended then,Ave Maria gratia plena singing, In front of her his wings expanded wide.”Paradise, xxxii., 94-96. [source]
Reverse Greek Commentary Search for Luke 1:26
The words “to teach” are not in the Greek text. The Authorized Version “began to be about thirty years of age,” is an impossible translation. The Revised Version rightly supplies “to teach” Tyndale has it right “Jesus was about thirty yere of age when he beganne.” Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God‘s prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more.Being Son (as was supposed) of Joseph, the son of Heli For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του tou repeating υιου huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]
For the discussion of the genealogy of Jesus, see notes on Matthew 1:1-17. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to “Joseph the husband of Mary of whom was born Jesus who is called Christ” (Matthew 1:16). Matthew employs the word “begot” each time, while Luke has the article του tou repeating υιου huiou (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that “Jacob begat Joseph” while Luke calls “Joseph the son of Heli.” There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase “as was supposed” His own narrative in Luke 1:26-38 has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, υιος huios must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses “begat” for descent, so does Luke employ “son” in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in Matthew 1:16, Matthew 1:18-25 that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds “the Son of God” after Adam (Luke 3:38). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception. [source]