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  • PARALLEL BIBLE - Luke 1:35


    CHAPTERS: Luke 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80

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    King James Bible - Luke 1:35

    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.

    World English Bible

    The angel answered her, "The Holy Spirit will come on you, and the
    power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.

    Douay-Rheims - Luke 1:35

    And the angel answering, said to her: The Holy Ghost shall come upon thee, and the
    power of the most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.

    Webster's Bible Translation

    And the angel answered and said to her, The Holy Spirit will come upon thee, and the
    power of the Highest will overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

    Greek Textus Receptus


    και
    2532 CONJ αποκριθεις 611 5679 V-AOP-NSM ο 3588 T-NSM αγγελος 32 N-NSM ειπεν 2036 5627 V-2AAI-3S αυτη 846 P-DSF πνευμα 4151 N-NSN αγιον 40 A-NSN επελευσεται 1904 5695 V-FDI-3S επι 1909 PREP σε 4571 P-2AS και 2532 CONJ δυναμις 1411 N-NSF υψιστου 5310 A-GSM επισκιασει 1982 5692 V-FAI-3S σοι 4671 P-2DS διο 1352 CONJ και 2532 CONJ το 3588 T-NSN γεννωμενον 1080 5746 V-PPP-NSN {VAR2: εκ 1537 PREP σου 4675 P-2GS } αγιον 40 A-NSN κληθησεται 2564 5701 V-FPI-3S υιος 5207 N-NSM θεου 2316 N-GSM

    Treasury of Scriptural Knowledge

    VERSE (35) -
    :27,31 Mt 1:20

    SEV Biblia, Chapter 1:35

    Y respondiendo el ngel le dijo: El Espíritu Santo vendr sobre ti, y la virtud del Altísimo te cubrir; por lo cual tambin lo Santo que de ti nacer, ser llamado Hijo de Dios.

    Clarke's Bible Commentary - Luke 1:35

    Verse 35. The Holy
    Ghost shall come upon thee] This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, dunamiv, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen. i. 2, I am the more firmly established in the opinion advanced on Matt. i. 20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God.

    Therefore also that holy thing (or person)-shall be called the Son of God.] We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, to agion, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, 1 Tim. iii. 16; it was that Word which being in the beginning (from eternity) with God, John i. 2, was afterwards made flesh, (became manifest in human nature,) and tabernacled among us, John i. 14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin.

    Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mark xiii. 32; John v. 19; xiv. 28, and the Divine nature which was from eternity, and equal to God, John i. 1; x. 30; Romans ix. 5; Col. i. 16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous.

    This doctrine I reject for the following reasons:-1st.

    I have not been able to find any express declaration in the Scriptures concerning it.

    2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation.

    3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him.

    4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead.

    5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction.

    ETERNITY is that which has had no beginning, nor stands in any reference to TIME. SON supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas.

    The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined.

    On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!


    John Gill's Bible Commentary

    Ver. 35. And the angel answered and said unto her , etc.] The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith. The Holy Ghost shall come upon thee . The words, upon thee, are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ's human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin.

    His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, ( Job 33:4) but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to l[ ab , in frequent use with the Jews f70 , as expressive of coition. And the power of the Highest shall overshadow thee. By the power of the Highest is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, ( Luke 11:20, 24:49) unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, overshadow, some think there is an allusion to the Spirit of God moving upon the face of the waters, in ( Genesis 1:2) when, tpjrm , he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to yntj tpwh , f72 , the nuptial covering: which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man's spreading the skirt of his garment over the woman, which Ruth desired of Boaz, ( Ruth 3:9) though the Jewish writers say f73 , that phrase is yawyn wl expressive of the act of marriage, or taking to wife. The phrase of being hawbn jwrb ylljm overshadowed, or covered with the spirit of prophecy, as the virgin also was, is used by the Targumist, on ( 1 Chronicles 2:55) therefore also that holy thing which shall be born of thee shall be called the Son of God . The human nature of Christ is here called a thing; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be holy, being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, of thee, or out of thee. Christ's flesh was formed out of the Virgin's; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and therefore should be called the Son of God: not that he was now to become the the Son of God; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, therefore, causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the Emmanuel, God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, etc. ( Isaiah 7:14, 9:6).

    Moreover, the word, also, is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity.


    Matthew Henry Commentary

    Verses 26-38 - We have here an account of the mother of our Lord; though we are not to pray to her, yet we ought to praise God for her. Christ must be bor miraculously. The angel's address means only, Hail, thou that art the especially chosen and favoured of the Most High, to attain the honou Jewish mothers have so long desired. This wondrous salutation an appearance troubled Mary. The angel then assured her that she had foun favour with God, and would become the mother of a son whose name sh should call Jesus, the Son of the Highest, one in a nature an perfection with the Lord God. JESUS! the name that refreshes the fainting spirits of humbled sinners; sweet to speak and sweet to hear Jesus, a Saviour! We know not his riches and our own poverty, therefor we run not to him; we perceive not that we are lost and perishing therefore a Saviour is a word of little relish. Were we convinced of the huge mass of guilt that lies upon us, and the wrath that hangs ove us for it, ready to fall upon us, it would be our continual thought, I the Saviour mine? And that we might find him so, we should trample of all that hinders our way to him. Mary's reply to the angel was the language of faith and humble admiration, and she asked no sign for the confirming her faith. Without controversy, great was the mystery of godliness, God manifest in the flesh, 1Ti 3:16. Christ's human natur must be produced so, as it was fit that should be which was to be take into union with the Divine nature. And we must, as Mary here, guide ou desires by the word of God. In all conflicts, let us remember that with God nothing is impossible; and as we read and hear his promises, let u turn them into prayers, Behold the willing servant of the Lord; let it be unto me according to thy word.


    Greek Textus Receptus


    και
    2532 CONJ αποκριθεις 611 5679 V-AOP-NSM ο 3588 T-NSM αγγελος 32 N-NSM ειπεν 2036 5627 V-2AAI-3S αυτη 846 P-DSF πνευμα 4151 N-NSN αγιον 40 A-NSN επελευσεται 1904 5695 V-FDI-3S επι 1909 PREP σε 4571 P-2AS και 2532 CONJ δυναμις 1411 N-NSF υψιστου 5310 A-GSM επισκιασει 1982 5692 V-FAI-3S σοι 4671 P-2DS διο 1352 CONJ και 2532 CONJ το 3588 T-NSN γεννωμενον 1080 5746 V-PPP-NSN {VAR2: εκ 1537 PREP σου 4675 P-2GS } αγιον 40 A-NSN κληθησεται 2564 5701 V-FPI-3S υιος 5207 N-NSM θεου 2316 N-GSM

    Vincent's NT Word Studies

    35. Shall
    overshadow. "Denoting the mildest and most gentle operation of divine power, that the divine fire should not consume Mary, but make her fruitful" (Bengel). Compare Exod. xxxiii. 22; Mark ix. 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 (Exod. xl. 34; 1 Kings viii. 10).

    Robertson's NT Word Studies

    1:35 {Shall
    overshadow thee} (episkiasei). 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 #Ac 5:15. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (#Mt 17:5; Mr 9:7; Lu 9:34). Here it is like the shekinah glory which suggests it (#Ex 40:38) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (hagion huios qeou). Here again the absence of the article makes it possible for it to mean "Son of God." See #Mt 5:9. But this title, like the Son of Man (ho huios tou anqrwpou) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (#Mt 27:43), but it is assumed in his frequent use of the Father, the Son (#Mt 11:27; Lu 10:21; Joh 5:19ff.). It is the title used by the Father at the baptism (#Lu 3:22) and on the Mount of Transfiguration (#Lu 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.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80

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