KJV: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
YLT: and spake out with a loud voice, and said, 'Blessed art thou among women, and blessed is the fruit of thy womb;
Darby: and cried out with a loud voice and said, Blessed art thou amongst women, and blessed the fruit of thy womb.
ASV: and she lifted up her voice with a loud cry, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
| ἀνεφώνησεν | she cried out |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναφωνέω Sense: to cry out with a loud voice, call aloud, exclaim. |
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| κραυγῇ | in a voice |
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Parse: Noun, Dative Feminine Singular Root: κραυγή Sense: a crying, outcry, clamour. |
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| μεγάλῃ | loud |
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Parse: Adjective, Dative Feminine Singular Root: μέγας Sense: great. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| Εὐλογημένη | Blessed are |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular Root: εὐλογέω Sense: to praise, celebrate with praises. |
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| γυναιξίν | women |
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Parse: Noun, Dative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| εὐλογημένος | blessed is |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: εὐλογέω Sense: to praise, celebrate with praises. |
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| καρπὸς | fruit |
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Parse: Noun, Nominative Masculine Singular Root: καρπός Sense: fruit. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| κοιλίας | womb |
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Parse: Noun, Genitive Feminine Singular Root: κοιλία Sense: the whole belly, the entire cavity. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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Greek Commentary for Luke 1:42
A moment of ecstatic excitement. [source]
Perfect passive participle. A Hebraistic equivalent for the superlative. [source]
Reverse Greek Commentary Search for Luke 1:42
The English word “blessed” is more exactly represented by the Greek verbal ευλογητοι eulogētoi as in Luke 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος eulogēmenos as in Luke 1:42 of Mary by Elizabeth and in Matthew 21:9. Both forms come from ευλογεω eulogeō to speak well of The Greek word here English has thus ennobled “blessed” to a higher rank than “happy.” But “happy” is what Jesus said and the Braid Scots New Testament dares to say “Happy” each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Revelation 14:13. Already in the Old Testament the Septuagint uses it of moral quality. “Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love” (Vincent). Jesus takes this word “happy” and puts it in this rich environment. “This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult” (Bruce). It is a pity that we have not kept the word “happy” to the high and holy plane where Jesus placed it. “If you know these things, happy “Happy And Paul applies this adjective to God, “according to the gospel of the glory of the happy The term “Beatitudes” (Latin beatus) comes close to the meaning of Christ here by οτι makarioi It will repay one to make a careful study of all the “beatitudes” in the New Testament where this word is employed. It occurs nine times here (Matthew 5:3-11), though the beatitudes in Matthew 5:10 and Matthew 5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, “for” That is of small moment. “The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces “ (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. [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]
Perfect passive participle of χαριτοω charitoō and means endowed with grace The Vulgate gratiae plena “is right, if it means ‹full of grace which thou hast received‘; wrong, if it means ‹full of grace which thou hast to bestow‘” (Plummer). The oldest MSS. do not have “Blessed art thou among women” here, but in Luke 1:42. [source]
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts 2:17). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke 8:1-3, for instance) before this incident. [source]
Verbal of ευλογεω eulogeō common in the lxx for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος eulogēmenos (perfect passive participle) is applied to men (Luke 1:42). “While ευλογημενος eulogēmenos points to an isolated act or acts, ευλογητος eulogētos describes the intrinsic character” (Lightfoot). Instead of the usual ευχαριστουμεν eucharistoumen (Colossians 1:3) Paul here uses ευλογητος eulogētos elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably εστιν estin (is), though either εστω estō (imperative) or ειη eiē (optative as wish) will make sense. [source]
Old word for outcry (Matthew 25:6; Luke 1:42). See note on Colossians 3:8 for the other words. Be put away (αρτητω arthētō). First aorist passive imperative of αιρω airō old verb, to pick up and carry away, to make a clean sweep. [source]
See on Luke 1:42. [source]