KJV: And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
YLT: And the messenger answering said to her, 'The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also the holy-begotten thing shall be called Son of God;
Darby: And the angel answering said to her, The Holy Spirit shall come upon thee, and power of the Highest overshadow thee, wherefore the holy thing also which shall be born shall be called Son of God.
ASV: And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God.
ἀποκριθεὶς | answering |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀποκρίνομαι Sense: to give an answer to a question proposed, to answer. |
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ἄγγελος | angel |
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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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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αὐτῇ | to her |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Πνεῦμα | [the] Spirit |
Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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Ἅγιον | Holy |
Parse: Adjective, Nominative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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ἐπελεύσεται | will come |
Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: ἐπεισέρχομαι Sense: to come to arrive. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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δύναμις | power |
Parse: Noun, Nominative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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Ὑψίστου | of [the] Most High |
Parse: Adjective, Genitive Masculine Singular, Superlative Root: ὕψιστος Sense: highest, most high. |
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ἐπισκιάσει | will overshadow |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἐπισκιάζω Sense: to throw a shadow upon, to envelop in a shadow, to overshadow. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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γεννώμενον | being born |
Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: γεννάω Sense: of men who fathered children. |
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ἅγιον | Holy [One] |
Parse: Adjective, Nominative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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κληθήσεται | will be called |
Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: καλέω Sense: to call. |
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Υἱὸς | [the] Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Luke 1:35
A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter‘s shadow in Acts 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew 17:5; Mark 9:7; Luke 9:34). Here it is like the Shekinah glory which suggests it (Exodus 40:38) where the cloud of glory represents the presence and power of God. [source]
Here again the absence of the article makes it possible for it to mean “Son of God.” See Matthew 5:9. But this title, like the Son of Man It is the title used by the Father at the baptism (Luke 3:22) and on the Mount of Transfiguration (Luke 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report. [source]
“Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful” (Bengel). Compare Exodus 33:22; Mark 9:7. Compare the classical legend of Semele, who, being beloved of Jove, besought him to appear to her as he appeared in heaven, in all the terrors of the thunderer, and was consumed by his lightning. The metaphor in the word is taken from a cloud, in which God had appeared (Exodus 40:34; 1 Kings 8:10). [source]
Reverse Greek Commentary Search for Luke 1:35
They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke 1:35) and of Peter‘s shadow (Acts 5:15). [source]
The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (Luke 1:13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luke 1:30-33, Luke 1:35-37, Luke 1:42-45, Luke 1:46-55, Luke 1:68-70; Luke 2:10-12, Luke 2:14, Luke 2:29-32, Luke 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one. [source]
There is no article in the Greek, but the use of Most High in Luke 1:35 clearly of God as here. In Luke 6:35 we find “sons of the Most High” (υιοι υπσιστου huioi Hupsistou) so that we cannot insist on deity here, though that is possible. The language of 2 Samuel 7:14; Isaiah 9:7 is combined here. [source]
An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
In Luke 1:32 Jesus is called “Son of the Highest” and here all real children or sons of God (Luke 20:36) are so termed. See also Luke 1:35, Luke 1:76 for the use of “the Highest” of God. He means the same thing that we see in Matthew 5:45, Matthew 5:48 by “your Father.”Toward the unthankful and evil (επι τους αχαριστους και πονηρους epi tous acharistous kai ponērous). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives. [source]
Uncertain whether του τεου tou theou genuine or not. But “the Most High” clearly means God as already seen (Luke 1:32, Luke 1:35, Luke 1:36; Luke 6:35). The phrase is common among heathen (Numbers 24:16; Micah 6:6; Isaiah 14:14). The demoniac may have been a Gentile, but it is the demon here speaking. See note on Mark 5:7; note on Matthew 8:29 for the Greek idiom “What have I to do with thee?” See there also for “Torment me not.” [source]
Imperfect active (aorist in Matthew 17:5) as present participle in Mark 9:7, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke 1:35). Nowhere else in the N.T., though an old verb (επι σκιαζω epi σκια skiazō from εν τωι εισελτειν αυτους εις την νεπελην skia shadow). [source]
First aorist active of the verb διηλτεν ευεργετων chriō to anoint, from which the verbal διερεομαι Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων dierehomai to go through (ευεργετεω dia) or from place to place. The present active participle ευ euergetōn is from the old verb εργον euergeteō (ευεργετης eu well, και ιωμενος ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα tous katadunasteuomenous). Present passive articular participle of διαβολος katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER- -DIVIDER- 2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER- -DIVIDER- 3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER- -DIVIDER- 4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER- -DIVIDER- 5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER- -DIVIDER- In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER- -DIVIDER- [source]
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]