The Ignatius Catholic Study Bible New Testament (82 page)

1:7 barren:
This was sometimes considered a sign of I God's disfavor (Gen 30:2), while a fruitful womb was viewed as a divine blessing (Deut 7:14; Ps 128:3-4). • Elizabeth, along with Sarah (Gen 11:30), Rebekah (Gen 25:21), Rachel (Gen 29:31), Samson's mother (Judg 13:2), and Hannah (1 Sam 1:2), suffered barrenness until God miraculously blessed her with a child. John's birth thus falls in line with Isaac, Jacob, Joseph, Samson, and Samuel, all of whom were covenant representatives in Israel. 
Back to text.

Word Study

Informed
(
Lk 1:4
)

Katecheo
(Gk.): means to "instruct" or "teach orally" and is the basis of our English word "catechism". The verb is used eight times in the NT. It is often linked with the early transmission of the gospel, when the apostles and their associates instructed believers by word of mouth. Luke writes his Gospel to a certain Theophilus, who has already been catechized in this way, in order to confirm and deepen his understanding of Jesus' life and teachings (Lk 1:4). Apollos had likewise learned the rudiments of Christian doctrine by oral instruction (Acts 18:25). Paul employs this term years earlier when he encourages young Christians to assist their local catechists with financial support (Gal 6:6), and when he stresses that intelligible instruction in the faith is more profitable for God's people than the unintelligible speech of charismatic tongues (1 Cor 14:19).

1:9 temple of the Lord:
The Jerusalem Temple is often the focus of Jesus' teaching and action in Luke (2:27, 37, 46; 4:9; 19:45; 20:1; 21:37; 23:45; 24:53). 
Back to text.

1:10 hour of incense:
Also called the "hour of prayer" (Acts 3:1). Priests burned incense twice a day in the Temple, at the morning and evening sacrifices (Ex 30:7-8).The evening liturgy took place about 3
P.M.
while crowds prayed in the Temple courts. Since most priests were honored to burn incense only once in their lifetime, this was the crowning moment of Zechariah's ministry. He would offer prayers and incense in the Temple's second holiest chamber, the Holy Place, and emerge to bless the people (1:21; Num 6:22-27).
See note on Lk 1:5
. 
Back to text.

1:11 angel of the Lord:
Angels play important roles in salvation history.
(1)
Angels are closely connected with worship. Since the Temple was an earthly model of God's heavenly sanctuary (Heb 8:1-5), the Israelites believed that priests officiated on earth just as the angels ministered in heaven (Is 6:1-6; Rev 8:2-6; 15:5-8). The Temple itself was adorned with crafted images of angels, e.g., cherubim (Ex 25:18-22; 1 Kings 6:2336).
(2)
Angels deliver news of conception and childbirth, as with Ishmael (Gen 16:11), Isaac (Gen 18:10), and Samson (Judg 13:3-5).
(3)
Angels appear often in Luke (1:26; 2:9, 13; 22:43; 24:4) (CCC 332, 336). 
Back to text.

1:13 Do not be afraid:
Words of reassurance reminiscent of OT visions (Gen 15:1; Dan 10:12, 19).
your prayer:
Zechariah prayed not only for the people, but for his and his wife's own dire circumstances, since they were elderly and still childless.
John:
A Hebrew name meaning "Yahweh has shown favor." 
Back to text.

1:15 no wine nor strong drink:
An allusion to Num 6:3, indicating that John will be dedicated to the Lord as a Nazirite. He will thus refrain from intoxicating beverages, cutting his hair, and all contact with the dead (Num 6:1-12). Practically speaking, Nazirites lived an early form of religious life and were the equivalent of Old Covenant monks and nuns. They could be priests or lay people, and their consecrated service could be temporary or lifelong. • John's dedication recalls that of Samson (Judg 13:4-7) and Samuel (1 Sam 1:11). Like these Nazirites, John will play an outstanding role in God's plan for Israel.
filled with the Holy Spirit:
To prepare Israel for the Lord (Lk 1:17), the Lord first prepares John with grace. He and the Virgin Mary were sanctified before birth (CCC 717).
See note on Lk 1:28
. • John's consecration resembles the calling of Jeremiah from his mother's womb (Jer 1:5). 
Back to text.

1:17 spirit and power of Elijah:
An allusion to Mal 3:1 and 4:5-6. • Malachi announced the Lord's coming to Israel. Preparations for his arrival would be completed by a messenger like Elijah, who would preach repentance, restore the tribes of Israel, and work to heal broken families (Sir 48:110; Mt 11:13-15; CCC 523, 718-20).
to turn:
A biblical image for moral and spiritual repentance. See word study:
Repentance
at Mk 1:4.
a people prepared:
Luke later examines the significance of John's role through the lens of Is 40.
See note on Lk 3:4-6
. 
Back to text.

1:18 How shall I know this?:
Unlike Mary in the following episode (1:45), Zechariah is hampered by doubt and does not receive the good news with faith. God strikes him mute as a temporary sign of discipline (1:20). 
Back to text.

1:19 Gabriel:
A Hebrew name meaning "God is mighty." Jewish and Christian tradition identify him as an archangel. Like Raphael, he is one of seven angels who minister
in the presence of God
(Tob 12:15; Rev 8:2). • In the OT, Gabriel interprets visions (Dan 8:15-16) and explains to Daniel events that will accompany the Messiah's coming (Dan 9:21-27). Gabriel thus stands at both ends of biblical prophecy: having foretold the Messiah's coming in the OT, he now delivers the message of his arrival in Jesus (Lk 1:26-38) and in John as his forerunner (1:13-17). 
Back to text.

1:25 my reproach:
God has lifted the burden of disappointment from Elizabeth. Although previously dishonored before
men,
she is now blessed with a child.
See note on Lk 1:7
. • Elizabeth echoes the joyful words of Rachel, who bore Joseph following years of barrenness (Gen 30:23). 
Back to text.

1:26 sixth month:
Refers to the progress of Elizabeth's pregnancy (1:24, 36).
Nazareth:
A small village of Galilee in northern Palestine. To many, it was a town of little or no importance (Jn 1:46). 
Back to text.

1:28 Hail:
Or "Rejoice!" It crowns the theme of joy and gladness that punctuates Luke's Infancy Narrative (1:14, 44, 47, 58; 2:10, 20). • The call to rejoice echoes OT passages that address Daughter Zion. In the prophets this refers to Mother Jerusalem, whose faithful children will rejoice in the messianic age because God has chosen to dwell in their midst (Joel 2:23-24; Zeph 3:14-17; Zech 9:9). Mary, chosen to be the virgin mother of the Messiah, is greeted with the same summons because she is the embodiment of faithful Israel and the most privileged recipient of Yahweh's messianic blessings.
full of grace:
This is the only biblical instance where an angel addresses someone by a title instead of a personal name. Two considerations help to clarify its meaning.
(1)
The expression
full of grace
is rooted in Catholic tradition and traced to St. Jerome's translation of this verse in the Latin Vulgate. Although fundamentally accurate, it lacks some of the depth of the Greek original. Luke could have described her with the words
full of grace
(Gk.
plērēs charitos
) as he did of Stephen in Acts 6:8, yet here he uses a different expression (Gk.
kecharitōmenē
) that is even more revealing than the traditional rendering. It indicates that God has already "graced" Mary previous to this point, making her a vessel who "has been" and "is now" filled with divine life.
(2)
Alternative translations like "favored one" or "highly favored" are possible but inadequate. Because of the unparalleled role that Mary accepts at this turning point in salvation history, the best translation is the most exalted one. For God endowed Mary with an abundance of grace to prepare her for the vocation of divine motherhood and to make her a sterling example of Christian holiness (CCC 490-93, 722). • Gabriel's declaration points in the direction of Mary's Immaculate Conception. According to Pope Pius IX's 1854 definition
Ineffabilis Deus,
Luke's Annunciation narrative is an important indicator of Mary's lifelong holiness. God is her "Savior" (1:47) in the most perfect way possible: he sanctified Mary in the first instance of her conception and preserved her entirely from sin and even from the inclination toward sin that we experience. 
Back to text.