KJV: Blessed be the Lord God of Israel; for he hath visited and redeemed his people,
YLT: Blessed is the Lord, the God of Israel, Because He did look upon, And wrought redemption for His people,
Darby: Blessed be the Lord the God of Israel, because he has visited and wrought redemption for his people,
ASV: Blessed be the Lord, the God of Israel; For he hath visited and wrought redemption for his people,
| Εὐλογητὸς | Blessed be |
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Parse: Adjective, Nominative Masculine Singular Root: εὐλογητός Sense: blessed, praised. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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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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| Ἰσραήλ | of Israel |
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Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἐπεσκέψατο | He has visited |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐπισκέπτομαι Sense: to look upon or after, to inspect, examine with the eyes. |
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| ἐποίησεν | has performed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| λύτρωσιν | redemption |
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Parse: Noun, Accusative Feminine Singular Root: λύτρωσις Sense: a ransoming, redemption. |
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| τῷ | [on] the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λαῷ | people |
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Parse: Noun, Dative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Luke 1:68
An old Greek word with a Hebraic colouring to look into with a view to help. The papyri have plenty of examples of the verb in the sense of inspecting, examining. [source]
(λυτρωσιν lutrōsin) here originally referred to political redemption, but with a moral and spiritual basis (Luke 1:75, Luke 1:77). [source]
Reverse Greek Commentary Search for Luke 1:68
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 verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression “to return thanks” for something received. Compare Sept., Luke 2:25. Compare Luke 1:68, and see Isaiah 40:2. [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]
It is not certain whether οτι hoti here is “that” or “because.” It makes good sense either way. See also Luke 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (Luke 1:47-55) and Zacharias (Luke 1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary‘s Magnificat (Luke 1:46-48, Luke 1:49, Luke 1:50, Luke 1:51-53, Luke 1:54, Luke 1:55). Every idea here occurs in the Old Testament, showing that Mary‘s mind was full of the spiritual message of God‘s word. [source]
Literally, rising from on high, like the rising sun or stars (Isaiah 60:19). The word is used also of a sprouting plant or branch (Jeremiah 23:5; Zechariah 6:12), but that does not suit here.Shall visit (επεσκεπσεται epeskepsetai), correct text, cf. Luke 1:68. [source]
(επεσκεπσεται epeskepsetai), correct text, cf. Luke 1:68. [source]
Imperfect middle of a verb Anna was evidently deeply moved and repeated her thanksgiving and kept speaking These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have “in Jerusalem” but “of Jerusalem” is correct. What they meant by the “redemption of Jerusalem” is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (Luke 2:25) and Zacharias (Luke 1:68) sang of redemption for Israel (Isaiah 40:2). [source]
From old verb ευλογεω eulogeō to speak well of, but late verbal in lxx and Philo. Used of men in Genesis 24:31, but only of God in N.T. as in Luke 1:68 and chiefly in Paul (2 Corinthians 11:31; Romans 1:25). Paul has no thanksgiving or prayer as in 1 Corinthians 1:4-9, but he finds his basis for gratitude in God, not in them. [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]
Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain “entered the sanctuary after having obtained redemption by his life, death, and resurrection”; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Hebrews href="/desk/?q=heb+6:2&sr=1">Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemptiononly here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. [source]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
No copula in the Greek The verbal adjective (from ευλογεω eulogeō) occurs in the N.T. only of God, as in the lxx (Luke 1:68). See also 2 Corinthians 1:3; Ephesians 1:3. [source]