Interpretive Study of Luke's Gospel 1-2

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

Luke Chapter 1

The introduction of Luke's Gospel.

Links to sentences in this chapter:

C1-S1 (Verse 1-4), C1-S2 (Verse 5), C1-S3 (Verse 6), C1-S4 (Verse 7), C1-S5 (Verse 8-9), C1-S6 (Verse 10), C1-S7 (Verse 11), C1-S8 (Verse 12), C1-S9 (Verse 13), C1-S10 (Verse 14), C1-S11 (Verse 15), C1-S12 (Verse 16), C1-S13 (Verse 17), C1-S14 (Verse 18), C1-S15 (Verse 18), C1-S16 (Verse 19), C1-S17 (Verse 20), C1-S18 (Verse 21), C1-S19 (Verse 22), C1-S20 (Verse 23), C1-S21 (Verse 24-25), C1-S22 (Verse 26-27), C1-S23 (Verse 28), C1-S24 (Verse 29), C1-S25 (Verse 30), C1-S26 (Verse 31), C1-S27 (Verse 32-33), C1-S28 (Verse 34), C1-S29 (Verse 35), C1-S30 (Verse 36), C1-S31 (Verse 37), C1-S32 (Verse 38), C1-S33 (Verse 38), C1-S34 (Verse 39-40), C1-S35 (Verse 41-42), C1-S36 (Verse 43), C1-S37 (Verse 44), C1-S38 (Verse 45), C1-S39 (Verse 46-47), C1-S40 (Verse 48), C1-S41 (Verse 49), C1-S42 (Verse 50), C1-S43 (Verse 51), C1-S44 (Verse 52), C1-S45 (Verse 53), C1-S46 (Verse 54-55), C1-S47 (Verse 56), C1-S48 (Verse 57), C1-S49 (Verse 58), C1-S50 (Verse 59), C1-S51 (Verse 60), C1-S52 (Verse 61), C1-S53 (Verse 62), C1-S54 (Verse 63), C1-S55 (Verse 63), C1-S56 (Verse 64), C1-S57 (Verse 65), C1-S58 (Verse 66), C1-S59 (Verse 66), C1-S60 (Verse 67-75), C1-S61 (Verse 76-79), C1-S62 (Verse 80).

In this chapter, we have the introduction of this Gospel by Luke. First, Luke tells us why he wrote this Gospel. Then Luke tells us about the birth of John the Baptist and includes a lot of details not found elsewhere. In the process of telling us about the birth of John the Baptist, Luke also tells us about the conception of Jesus. Please note that Luke tells us about the conception of Jesus, separate from the birth of Jesus, because, as a physician, he recognizes the difference between the two events. We have most preachers, and people who claim to be saved, who refuse to acknowledge this truth when it comes to spiritual life and spiritual birth of the church and of the individual. I, personally, believe that is why God is allowing abortionist to continue on this world. God often uses problems in the physical world to try and get His people to acknowledge their matching problems in the spiritual reality. There is no such thing as being 'instantly born again'.

This chapter has a lot of prophecy by people who are not regarded to be prophets. God is showing us that He can use anyone to accomplish His purpose. We also see promises from God and the fulfillment of promises by God. We also see an angel, Gabriel, delivering messages. We see angels acting as God's messengers in the Gospels and in the Book of Acts, but not after the Bible is completed until the Church is raptured out.

There is a lot of doctrine taught in this chapter, but the reader must pay attention and think about what is said in order to realize the doctrine that is taught. This includes some doctrine which can correct some popular doctrinal error taught by some religions.

Please see the Doctrinal Studies called: Significant Gospel Events for references related to events in this chapter and for how the events of this chapter fit in the time sequence of the life of Jesus. In particular, the section called Significant Events Reported only Once Within the Gospels gives a more detailed summary than presented below. The other sections in that Study, such as Prophecies, also have links related to this chapter. Please also see the Table Of Miracles for references related to events in this chapter.

Luke gives his reason for writing this Gospel in Luke 1:1-4.

The announcement of the birth of John the Baptist is reported in Luke 1:5-20.

The announcement of the miracle of Elizabeth (mother of John the Baptist) becoming pregnant is reported in: Luke 1:7-13.

Luke 1:11-17 have the message from the angel of the Lord. The angel is telling Zacharias of the role (position) that the Lord has appointed John the Baptist to have. Luke 1:18-20 have the question from Zacharias to the angel and the consequence of questioning the message from God is found in Luke 1:20-22 and Luke 1:62-64.

Luke 1:23-25 tells us that God kept His promise to the parents of John the Baptist and Elizabeth became pregnant with John the Baptist.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21.

The miracle of Mary (mother of Jesus) becoming pregnant from the Holy Ghost is reported in: Matthew 1:18-25; and Luke 1:30-35.

Matthew 1:21; Matthew 1:25; Matthew 27:37 and Luke 1:31; Luke 2:21 and John 19:19 all use JESUS in all capitals. This capitalization directly ties these verses together, and also ties this verse to the name Saviour.

In Luke 1:39-56 Mary, the mother of Jesus visited Elisabeth, the mother of John the Baptist. At that time, John the Baptist leaped in her womb; and Elisabeth was filled with the Holy Ghost (Luke 1:41). Elisabeth then prophesied (in 1:41-45) and, in response, Mary also prophesied (in 1:46-55).

In Luke 1:41-45 John the Baptist does the job of a prophet while still in the womb and lets God reveal to his mother the truths that she says in those sentences. That truth could only come from God and she says that she knew it because: the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost.

In Luke 1:46-55 has the personal worship of Mary which was spoke in response to the statements from Elizabeth.

In Luke 1:57-79 tells us about the birth of John the Baptist and the results of his birth. This section is clearly a single unit, and needs to be understood as such, because every sentence, after the first, starts with the word And, which adds it to the prior sentences all the way back to Luke 1:57.

In Luke 1:67-79 tells us that: Zacharias was filled with the Holy Ghost, and prophesied.

In Luke 1:80 tells us that John the Baptist grew up in the deserts. This sentence is the only thing said about his childhood.

C1-S1: Why Luke wrote this Gospel.
C1-S2: Start with the parents of John the Baptist and his birth.
C1-S3: The testimony of the parents of John the Baptist.
C1-S4: The futility of hoping for a child.
C1-S5: The circumstances that God created.
C1-S6: The support of the people of God.
C1-S7: The appearance of God's messenger.
C1-S8: Zacharias recognized and reacted to the angel.
C1-S9: The initial message from the angel.
C1-S10: The secondary message from the angel.
C1-S11: Why there would be blessings and joy.
C1-S12: What John the Baptist would do.
C1-S13: God's purpose for John the Baptist.
C1-S14: Zacharias foolishly questions the message from God.
C1-S15: Why he found the message hard to accept.
C1-S16: The angel tells Zacharias why he should not question the message.
C1-S17: The angel tells Zacharias the consequence of questioning the message.
C1-S18: What happened to others who waited.
C1-S19: The observed results.
C1-S20: The follow-up.
C1-S21: God kept His promise.
C1-S22: Another part of the account.
C1-S23: The message from the angel.
C1-S24: Mary's reaction to the message.
C1-S25: The message of comfort from the angel.
C1-S26: The purpose of the angel's visit.
C1-S27: God's description of Mary's son.
C1-S28: Mary asks for understanding.
C1-S29: Understanding is given.
C1-S30: An additional message.
C1-S31: Why the prior sentence happened.
C1-S32: Mary accepts God's plan for her life.
C1-S33: The results of Mary's acceptance.
C1-S34: Mary acts on the message from the angel.
C1-S35: The results of the presence of Jesus.
C1-S36: Elizabeth expresses her new revelation.
C1-S37: The cause of her new revelation.
C1-S38: The results of true Biblical belief.
C1-S39: Mary expresses personal worship.
C1-S40: The cause of Mary's personal worship.
C1-S41: Mary states the worthiness of God.
C1-S42: Mary recognizes what God wants to do for all people.
C1-S43: The first results of God's power.
C1-S44: The second results of God's power.
C1-S45: The third results of God's power.
C1-S46: The fourth results of God's power.
C1-S47: Mary stayed through the birth of John the Baptist.
C1-S48: John the Baptist was born.
C1-S49: The testimony of the birth of John the Baptist.
C1-S50: The circumcision of John the Baptist.
C1-S51: Correction of naming.
C1-S52: Objection to change from tradition.
C1-S53: Attempts to have the father over-rule the mother.
C1-S54: The father supports the mother.
C1-S55: The first result of not following tradition.
C1-S56: The second result of not following tradition.
C1-S57: The third result of not following tradition.
C1-S58: The fourth result of not following tradition.
C1-S59: The fifth result of not following tradition.
C1-S60: The sixth result of not following tradition.
C1-S61: Prophecy about John the Baptist's future.
C1-S62: The growth of John the Baptist.

The Treasury of Scripture Knowledge provides a chapter outline as:

1:1-4.	The preface of Luke to his whole gospel.
1:5-25.	The conception of John the Baptist;
1:26-38.	and of Christ.
1:39-56.	The prophecy of Elisabeth and of Mary, concerning Christ.
1:57-66.	The nativity and circumcision of John.
1:67-75.	The prophecy of Zacharias, both of Christ,
1:76-80.	and of John.

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C1-S1 (Verse 1-4) Why Luke wrote this Gospel.

First Step: Luke's source for this Gospel were eyewitnesses, and ministers of the word.

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
Even as they delivered them unto us,
which from the beginning were eyewitnesses,
and ministers of the word;

Second Step: Luke is adding understanding to the witness from others.

It seemed good to me also,
having had perfect understanding of all things from the very first,
to write unto thee in order,
most excellent Theophilus,
That thou mightest know the certainty of those things,
wherein thou hast been instructed.

It is important to understand that Luke is adding understanding to the witness from others, especially so that we properly understand what he means the phrase set forth in order. This is important because many automatically assume that Luke presented his Gospel in a time sequence. However, that is not what he is writing.

First, it was others who set forth in order. Secondly, Luke is not doing that but is adding understanding to the witness from others. That is: Luke is explaining the cause-effect relationship between events. Yes, a cause needs to happen before the effect but the effect often is not seen until some time later with other things happening between the two events. If we consider what is said strictly according time sequence, then we run into problems with the time sequence from the other Gospels. That's one of the reasons that people declare that there are errors in the Bible. However, God's perfect word (2Samuel 22:31; Psalms 18:30) has NO errors. All so-called errors are due to people using the wrong method to interpret God's perfect word. The correct way to interpret this Gospel, according to our sentence, is in the order which provides understanding. That is the order of 'cause and effect'. And, as has already mentioned, there can be significant time gaps between the cause and the effect. Therefore, when prudent, Luke skips over the time gap to bring the cause and effect together.

Now, within these time gaps there can be significant events which occur, some of which Luke does not report and others that Luke reports in a different position within his gospel. Further, in addition to bringing the cause and effect together, Luke puts together related incidents in order to increase understanding of the principals and doctrines which are related to the incidents. With this in mind, the reader should be able to understand how these methods can confuse the person who is trying to follow this Gospel according to a strict time-sequence. Yes, Luke does follow a time-sequence when he can without disrupting his higher purpose of providing understanding. However, when necessary, Luke skips the time-sequence in order to accomplish his purpose of providing understanding.

One thing to keep in mind is that if you start at one point and arrive at two different end points, you must use two different procedures. There is only one interpretation of the Bible but many applications. The main job of a preacher is to show people how to apply the word of God to the circumstances of life. However, true understanding is related to the single true interpretation of the Bible. Therefore, Luke is using a different procedure, in writing his Gospel, than that used by people who are the many have taken in hand to set forth in order a declaration of those things which are most surely believed among us. In addition, Luke is saying that he is doing something from those people who from the beginning were eyewitnesses, and ministers of the word. Luke is not claiming to be a eyewitness but is compiling the testimonies of the eyewitnesses and presenting truth with the purpose of providing understanding. The other three Gospels were written by eyewitnesses. Luke's Gospel is different also in that he does nor claim to be an eyewitness.

We see Luke's purpose in the accounts which parallel the other Gospels and in the accounts which are unique to Luke's Gospel. In these incidents we often find details not presented in the other Gospels and the additional details often increase our understanding significantly.

Luke's phrase of: many have taken in hand means that many people, who were eyewitnesses, had written Gospels but God only preserved the ones from Matthew, Mark and John. It is generally accepted, but not a doctrinally required belief, that Mark's Gospel was a collaboration with Peter. Mark was a teen-ager who hung around the ministry of Jesus Christ, but he was not an apostle. The collaboration with Peter is seen as providing the need for it to come from an apostle. Since Luke traveled extensively with Paul, this Gospel is viewed as having Apostolic authority through Paul. Once more, those are historically based beliefs and not something to 'take a stand on'.

Luke's phrase of: a declaration of those things which are most surely believed among us identifies the content of Gospels as opposed to the Epistles.

As already mentioned and explained, Luke's phrases of: It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, let us know that the main purpose of his writing this Gospel is to give understanding, which uses the methods that produce the single interpretation. This is opposed to the other Gospels, which were available at that time, and would have used the methods of preaching the many applications. That is: the other Gospel writers would have been more concerned with telling people how to apply their beliefs. For example, John writes in his Gospel But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. (John 20:31). The phrase and that believing ye might have life through his name is an application of truth to a person's life.

Luke's phrase of: That thou mightest know the certainty of those things, wherein thou hast been instructed, lets us know that having understanding is part of being certain of those things, wherein thou hast been instructed. Many people just believe what is preached to them. This is why there are so many religions preaching doctrinal errors and lies from devils and being supported by their believers. The people just believe what is preached to them without understanding if what is preached matches the character and spirit of God or not. Part of why Luke wrote his Gospel is so that we can get to know the character and Spirit of Jesus and verify if our beliefs match that character and Spirit.

Please note the personal pronouns of thee and thou. We are to apply the truths of this Gospel to our personal life and we are to use it for our personal understanding.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. Fausset's Bible Dictionary defines this word as: 'Symbol of skill, energy, and action. "Strength of hand." Also control. To "kiss the hand" expresses adoration (Job 31:27). "Fill one's hand" is consecrating him a priest (Ex 28:41 margin, Jg 17:5; 1Ki 13:33). To "lift up the hand" is to swear (Ge 14:22), the hand being raised in appeal to God above; also the attitude of benediction (Le 9:22). To "give the hand" assures of faithfulness and friendship (2Ki 10:15); also submission, "she hath given her hand," i.e. surrendered to her conqueror (Jer 50:15; La 5:6). The hand of God is His eternal purpose and executive power (Ac 4:28,30); His providential bounty (Ps 104:28); His firm hold preserving His saints (Joh 10:28-29; De 33:8). His "heavy hand," affliction (Ps 38:2).'. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Forms of the word hand are found in this Gospel in: this sentence and in: 1:38, 1:48, 1:66-74, 3:17, 4:11, 4:40, 5:13, 6:1, 6:6, 6:8, 6:10, 6:10, 8:54, 9:44, 9:62, 13:13, 15:22, 20:19, 20:42, 21:12, 21:30, 21:31, 22:21, 22:53, 22:69, 23:33, 23:46, 24:7, 24:39, 24:40, 24:50.

Please see the note for Colossians C2-S3 about the word order. The functional definition for this word is: 'Regular disposition or methodical arrangement of things; a word of extensive application; as the order of troops or parade; the order of books in a library; the order of proceedings in a legislative assembly'. Forms of this word are found in this Gospel in: this sentence and in: 1:8.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'. Forms of this word are found in this Gospel in: this sentence and 8:47.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Forms of this word are found in this Gospel in: this sentence and 1:20, 1:45; 8:12; 8:13; 8:50; 20:5; 22:67; 24:11; 24:25; 24:41.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'. Forms of this word are found in this Gospel in: this sentence and 1:57, 1:74, 2:6, 4:6, 4:17, 7:15, 9:42, 9:44, 10:22, 11:4, 12:58, 18:32, 19:13, 20:20, 21:12, 23:25, 24:7, 24:20.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'. Forms of this word are found in this Gospel in: this sentence and 1:70, 3:8, 3:23, 4:21, 5:7, 5:21, 7:15, 7:24, 7:38, 7:49, 9:12, 11:29, 11:53, 12:1, 12:45, 13:25, 13:26, 14:9, 14:18, 14:29, 14:30, 15:14, 15:24, 19:37, 19:45, 20:9, 21:28, 22:23, 23:2, 23:5, 23:30, 24:27, 24:47.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. In addition, we have the definition, as it applies to the Bible, of: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or the. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God. Forms of this word are found in this Gospel in: this sentence and in: 4:22, 11:48, 18:20, 22:71, 24:48.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. Forms of this word are found in this Gospel in: this sentence and in: 4:20, 4:39; 8:3.

Please see the note for Colossians 2S2 about the word word. Please see the notes for Romans C10S22; Word in 1John about the phrase word of God. Please note that when a Bible reference uses a lower-case word, it is referring to the Bible. When a Bible reference uses an upper-case word, it is referring to Jesus Christ. The upper-case makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar and the lower-case word symbolically represents the upper-case Word. Forms of this word are found in this Gospel in: this sentence and 1:20, 1:38, 2:29, 3:2, 3:4, 4:4, 4:22, 4:32, 4:36, 5:1, 5:5, 7:7; 8:11; 8:12; 8:13; 8:15; 8:21, 9:26, 10:39, 11:28, 12:10, 20:20, 20:26, 21:33, 22:61, 23:9, 24:8, 24:11, 24:19, 24:44.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Forms of this word are found in this Gospel in: this sentence and 1:53, 2:10, 2:14, 3:9, 6:9, 6:27, 6:30, 6:33, 6:35, 6:38, 6:43, 6:45; 8:8, 8:15, 8:48, 9:33, 10:21, 10:42, 11:13, 11:21, 12:18, 12:19,, 12:32, 14:34, 15:12, 16:1, 16:25, 18:18, 18:19, 19:8, 19:17, 23:50.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love. Forms of this word are found in this Gospel in: this sentence and 6:40, 8:14, 13:32.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: ' under and stand. The sense is to support or hold in the mind. 1. To have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. To have the same ideas as the person who speaks, or the ideas which a person intends to communicate'. Forms of this word are found in this Gospel in: this sentence and in: 2:47, Lu 2:50, 8:10, 9:45, 8:34, 24:45.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition for this word is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written. Forms of this word are found in this Gospel in: this sentence and 1:63, 2:23, 3:4, 4:4, 4:8, 4:10, 4:17, 7:27, 10:20, 10:26, 16:6, 16:7, 18:31, 19:46, 20:17, 21:22, 22:37, 23:38, 24:44, 24:46.

Please see the note for Philippians 1:9-11 about the word excellent. The functional definition for this word is: 'Being of great virtue or worth; eminent or distinguished for what is amiable, valuable or laudable'. This word is only found in this sentence within this Gospel.

Theophilus is only mentioned here and in the first sentence of the Book of Acts. Both books are written by Luke and addressed to this man.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great bodily strength or physical power; very strong or vigorous'. In this sentence, this word is speaking about great ability to know. Please also see the note for Revelation 4:8-LJC about the word Almighty. Forms of the word know are found in this Gospel in: this sentence and in: 1:49, 1:52, 1:74, 3:16, 4:29, 5:19, 6:7, 6:11, 8:9, 8:10, 8:38, 9:43, 10:13, 11:54, 15:14, 15:29, 17:6, 19:15, 19:23, 19:37, 19:48, 20:20, 22:2, 22:4, 23:22, 23:26, 24:19, 24:45.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow. Forms of the word know are found in this Gospel in: this sentence and in: 1:18, 1:34, 1:77, 2:15, 2:17, 4:34, 5:24, 6:44, 7:39, 8:10, 8:17, 8:53, 9:33, 9:55, 10:22, 11:13, 11:17, 11:52, 12:2, 12:30, 12:39, 13:25, 13:27, 16:15, 18:20, 19:15, 19:42, 20:21, 21:20, 21:30, 21:31, 22:34, 22:57, 22:60, 23:34, 24:16, 24:18, 24:35.

Please see the note for Philippians 4:12 about the word instruct. The functional definition for this word is: ' To teach; to inform the mind; to educate; to impart knowledge to one who was destitute of it'. This word is only found in this sentence within this Gospel.

The Treasury of Scripture Knowledge provides links for this sentence as: 'those. Joh 20:31; Ac 1:1-3; 1Ti 3:16; 2Pe 1:16-19
most surely. Peplerophoremenon, the passive participle of plerophoreo G4135, from pleres G4134 phora, full measure; and is applied to a ship fully laden, to a tree in full bearing, etc. Hence it implies that fulness of evidence by which any fact is supported, and also that confidence, or feeling of assent, by which facts so supported are believed.
which. Lu 24:48; Mr 1:1; Joh 15:27; Ac 1:3,8,21-22; 4:20; 10:39-41; Heb 2:3; 1Pe 5:1; 1Jo 1:1-3 exp: 1Jo 2:24. and. Ac 26:16; Ro 15:16; Eph 3:7-8; 4:11-12; Col 1:23-25
seemed. Ac 15:19,25,28; 1Co 7:40; 16:12 in. Lu 1:1; Ps 40:5; 50:21; Ec 12:9; Ac 11:4 most. Ac 1:1; 23:26; 24:3; 26:25 (Gr) General references. exp: Joh 20:30; Ac 11:4.
General references. Joh 20:31; 2Pe 1:15-16 exp: Joh 20:30.'.

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C1-S2 (Verse 5) Start with the parents of John the Baptist and his birth.

Equivalent Section: Identify the father of John the Baptist.

There was in the days of Herod,
the king of Judaea,
a certain priest named Zacharias,
of the course of Abia:

Equivalent Section: Identify the mother of John the Baptist.

and his wife was of the daughters of Aaron,
and her name was Elisabeth.

This sentence starts the story about the preparation that God made for John the Baptist. The coming of John the Baptist was foretold in Isaiah 40:3 and Malachi 3:1. There are several verses in each of the four gospels that tell about John the Baptist and they are dealt with in the Doctrinal Study called John the Baptist. Please see that Study for the details about John the Baptist.

Our sentence tells us the time when this happened and who the parents of John the Baptist were and their genealogy. These things are part of the normal record kept by a physician, which our author was. Beyond being important to the people involved, and assuring us that the Jews were following God's commandment for the priesthood, I know of no other significance to attach to this sentence. However, what we see with many religions of today, which claim to be based upon the Old Testament, is that they do not keep to the commandment of God when it comes to appointing people to positions within their religion which are supposed to have God appointed positions. These include the Roman Catholic priests and people in similar offices of other religions.

We find forms of the word day occurring 2609 times in 2256 verses of the Bible, 485 times in 443 verses of the New Testament and, in this Gospel, in: this sentence and in: 1:20, 1:23, 1:24-1:25, 1:39, 1:59, 1:75, 1:80, 2:1, 2:6, 2:11, 2:21, 2:22, 2:37, 2:43, 2:44, 2:46, 4:2, 4:16, 4:21, 4:25, 4:31, 4:42,5:17, 5:26, 5:35, 6:2, 6:7, 6:9, 6:12, 6:13, 6:23,7:11, 8:22, 9:12, 9:22, 9:28, 9:36, 9:37, 10:12, 11:3, 12:28, 12:46, 13:14, 13:16, 13:31, 13:33, 14:1, 14:3, 14:5, 15:13, 16:19, 17:4, 17:22, 17:24, 17:26, 17:27, 17:28-29, 17:30, 17:31, 18:7, 18:33, 19:5, 19:9, 19:42, 19:43, 20:1, 21:6, 21:22, 21:23, 21:34, 21:37, 22:7, 22:34, 22:66, 23:12, 23:29, 23:43, 23:54, 23:56, 24:1, 24:7, 24:13, 24:18, 24:21, 24:29, 24:46. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please also see the note for Hebrews 3:13 about the word today. Please also see the note for John 20:1 about the phrase first day of the week. Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. There are many days which have special meanings within the Bible and many people, including preachers, confuse them. The notes provided lists various days and their meanings within the Bible. Please also see the note for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Nave's Topical Bible provides links for the word day as: 'A creative period: Ge 1:5,8,13,19,23,31; 2:2. Divided into twelve hours: Joh 11:9. Prophetic: 2Pe 3:8; Da 8:14; 9:24-27; 12:11-12; Re 11:3; 9:15; 12:6. Six working days ordained: Ex 20:9; Eze 46:1. Th sixth day of the week called preparation day: Mr 15:42; Joh 19:14,31,42. The first day of the week called the Lord's day: Re 1:10. Day's journey, eighteen or twenty miles: Ex 3:18; 1Ki 19:4; Jon 3:4. Sabbath day's journey, about two-thousand paces: Ac 1:12. The seventh of the week ordained as a day of rest: Times of adversity called Day of the Lord: Isa 2:12; 13:6,9; 34:8; Jer 46:10; La 2:22; Eze 30:3; Am 5:18; Joe 2:1; Ob 1:15; Zep 1:8,18; 2:2-3; Zec 14:1. JUDGMENT: Called THE DAY OF THE LORD: Mal 4:5; 1Co 5:5; 2Co 1:14; 1Th 5:2; 2Pe 3:10. A figure of spiritual illumination: Pr 4:18; 1Th 5:8'.

Thompson Chain Topics provides links for the word day as: 'General Reference to: (general references to): Ge 1:5; 8:22; Ps 74:16; Jer 33:20. Great, or Last: Joe 2:11,31; Zep 1:14; Mal 4:1; Joh 12:48; Ro 2:5; 2Ti 1:12; Heb 10:25; Jude 1:6; Re 6:17. Last Day: Joh 6:39; 11:24; 12:48. The Natural Day was from sun-rise to sun-set.: The Natural Night was from sun-set to sun-rise.: The Civil Day was from sun-set one evening to sun-set the next; for "the Evening and morning were the first day.": DAY (Ancient): Morning till about 10 a.m.: Heat of day till about 2 p.m.: Cool of day till about 6 p.m.: MONTHS, NAMES OF.: Third hour, 6 to 9 a.m.: Sixth hour, 9 to 12 midday.: Ninth hour, 12 to 3 p.m.: Twelfth hour, 3 to 6 p.m.: The Lord's: (First Day of the Week, Events that Occurred on): Christ Appeared to Mary: Mr 16:9. Christ Appeared to the Two on the way to Emmaus: Lu 24:13-14,15. Christ Appeared to the Disciples: Joh 20:19. Paul Preached at Troas: Ac 20:7; 1Co 16:2. Of the Lord: General References to: Mal 4:5; 1Co 5:5; 2Co 1:14; 1Th 5:2; 2Pe 3:10. Of Pentecost: Ac 2:1; 20:16; 1Co 16:8. Feast of.: See Feasts. Of Preparation: Mt 27:62; Mr 15:42; Lu 23:54; Joh 19:14. Of Visitation: Isa 10:3; Jer 10:15; 46:21; Ho 9:7; Mic 7:4; Lu 19:44; 1Pe 2:12. Forty Days: Flood lasted: Ge 7:17. Noah sends forth a raven at end of: Ge 8:6. The embalming of Jacob occupied: Ge 50:3. Moses on the mount fasting: Ex 24:18; 34:28. Spies in the land of Canaan: Nu 13:25. Moses in prayer for Israel: De 9:25. Goliath's defiance lasted: 1Sa 17:16. Elijah's meal lasted: 1Ki 19:8. Ezekiel's typical period: Eze 4:6. Jonah's warning concerning the destruction of Nineveh: Jon 3:4. Christ's Temptation: Lu 4:2. Christ's appearance after the resurrection: Ac 1:3. The Last: Isa 2:2; Da 2:28; 12:9; Mic 4:1; Ac 2:17; 2Ti 3:1; 2Pe 3:3'.

Torrey's Topical Textbook provides links for the word day as: 'The light first called: Ge 1:5. Natural, from evening to evening: Ge 1:5; Le 23:32. Artificial, the time of the sun's continuance above the horizon: Ge 31:39-40. Prophetical, a year: Eze 4:6; Da 12:12. ARTIFICIAL, DIVIDED INTO: Break of: Ge 32:24,26. Morning: Ex 29:39; 2Sa 23:4. Noon: Ge 43:16; Ps 55:17. Decline of: Jg 19:8-9. Evening: Ge 8:11; Ps 104:23; Jer 6:4. Sometimes divided into four parts: Ne 9:3. Latterly subdivided into twelve hours: Mt 20:3,5-6. Time of, ascertained by the dial: 2Ki 20:11. Succession of, secured by covenant: Ge 8:22. Made for the glory of God: Ps 74:16. Proclaims the glory of God: Ps 19:2. Under the control of God: Am 5:8; 8:9. A TIME OF JUDGMENT CALLED A DAY OF: Anger: La 2:21. Wrath: Job 20:28; Zep 1:15,18. Visitation: Mic 7:4. Destruction: Job 21:30. Darkness: Joe 2:2; Zep 1:15. Trouble: Ps 102:2. Calamity: De 32:35; Jer 18:17. Adversity: Pr 24:10. Vengeance: Pr 6:34; Isa 61:2. Slaughter: Isa 30:25; Jer 12:3. Evil: Jer 17:17; Am 6:3; Eph 6:13. The Lord: Isa 2:12; 13:6; Zep 1:14. A TIME OF MERCY CALLED A DAY OF: Salvation: 2Co 6:2. Redemption: Eph 4:30. Visitation: Jer 27:22; 1Pe 2:12. God's power: Ps 110:3. A TIME OF FESTIVITY CALLED A: Good day: Es 8:17; 9:19. Day of good tidings: 2Ki 7:9. Day which the Lord has made: Ps 118:24. Solemn day: Nu 10:10; Ho 9:5. Day of gladness: Nu 10:10. The time for labor: Ps 104:22; Joh 9:4. Wild beasts hide during: Ps 104:22. ILLUSTRATIVE OF: Time of judgment: 1Co 3:13; 4:3. Spiritual light: 1Th 5:5,8; 2Pe 1:19. The path of the just: Pr 4:18'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. The land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. The context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. The functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'. Forms of this word are found in this Gospel in: this sentence and in: 1:65; 2:4, 3:1, 5:17, 6:17, 7:17, 21:21, 23:5.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest. Forms of this word are found in this Gospel in: this sentence and in: 1:8-9, 3:2, 5:14, 6:4, 9:22, 10:31, 17:14, 19:47, 20:1, 20:19, 22:2, 22:4, 22:50, 22:52, 22:54, 22:66, 23:4, 23:10, 23:13, 23:23, 24:20.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please also see the Summary and Verses documents about the use of this word for the Son of God. Forms of the word name are found in this Gospel in: this sentence and in: 1:13, 1:26-27, 1:31, 1:49, 1:59, 1:61, 1:63, 2:21, 2:25, 5:27, 6:13-14, 6:22, 8:30, 8:41, 9:48, 9:49, 10:17, 10:20, 10:38, 11:2, 13:35, 16:20, 19:2, 19:38, 21:8, 21:12, 21:17, 22:3, 23:50, 24:18, 24:47.

We find forms of the word course occurring 35 times in 32 verses of the Bible and, in the New Testament, in: our current sentence; Luke 1:8; Acts 13:25; Acts 16:11; Acts 20:24; Acts 21:1; Acts 21:7; 1Corinthians 14:27; Ephesians 2:2; 2Thessalonians 3:1; 2Timothy 4:7; James 3:6. Webster's 1828 defines this word as: 'n. 1. In its general sense, a passing; a moving, or motion forward, in a direct or curving line; applicable to any body or substance, solid or fluid. Applied to animals, a running, or walking; a race; a career; a passing, or passage, with any degree of swiftness indefinitely. Applied to fluids, a flowing, as in a stream in any direction; as a straight course, or winding course. It is applied to water or other liquids, to air or wind, and to light, in the sense of motion or passing. Applied to solid bodies, it signifies motion or passing; as the course of a rolling stone; the course of a carriage; the course of the earth in its orbit. Applied to navigation, it signifies a passing or motion on water, or in balloons in air; a voyage. 2. The direction of motion; line of advancing; point of compass, in which motion is directed; as, what course shall the pilot steer? In technical language, the angel contained between the nearest meridian and that point of compass on which a ship sails in any direction. 3. Ground on which a race is run. 4. A passing or process; the progress of any thing; as the course of an argument, or of a debate; a course of thought or reflexion. 5. Order of proceeding or of passing from an ancestor to an heir; as the course of descent in inheritance. 6. Order; turn; class; succession of one to another in office, or duty. The chief fathers of every course. 1 Chronicles 27. Solomon appointed the courses of the priests. 2 Chronicles 8. 7. Stated and orderly method of proceeding; usual manner. He obtained redress in due course of law. Leave nature to her course. 8. Series of successive and methodical procedure; a train of acts, or applications; as a course of medicine administered. 9. A methodical series, applied to the arts or sciences; a systemized order of principles in arts or sciences, for illustration of instruction. We say, the author has completed a course of principles or of lectures in philosophy. Also, the order pursued by a student; as, he has completed a course of studies in law or physics. 10. Manner of proceeding; way of life or conduct; deportment; series of actions. That I might finish my course with joy. Acts 20. Their course is evil. Jeremiah 23. 11. Line of conduct; manner of proceeding; as, we know not what course to pursue. 12. Natural bent; propensity; uncontrolled will. Let not a perverse child take his own course. 13. Tilt; act of running in the lists. 14. Orderly structure; system. The tongue setteth on fire the course of nature. James 3. 15. Any regular series. In architecture, a continued range of stones, level or of the same height, throughout the whole length of the building, and not interrupted by any aperture. A laying of bricks, etc. 16. The dishes set on table at one time; service of meat. 17. Regularity; order; regular succession; as, let the classes follow in course. 18. Empty form; as, compliments are often words of course. Of course, by consequence; in regular or natural order; in the common manner of proceeding; without special direction or provision. This effect will follow of course. If the defendant resides no in the state, the cause is continued of course.'.

Smith's Bible Dictionary tell us that the course of Abia was: 'the eighth of the 24 courses or classes into which the priests were divided for serving at the altar. 1Ch 24; Lu 1:5'.

There are four Zacharias / Zachariah that I found mentioned in the Bible. Every reference in this chapter is dealing with the father of John the Baptist.

Please see the notes for The Treasury of Scripture Knowledge, below, for reference to Abia.

Please see the note for Colossians C3S13 about the words wife / wives. The functional definition for this word is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'. Forms of this word are found in this Gospel in: this sentence and in: 1:13, 1:18, 1:24, 2:5, 3:19, 4:38, 8:3, 14:20, 14:26, 16:18, 17:27, 17:32, 18:29, 20:28, 20:29, 20:30, 20:33.

Please see the note for Hebrews 5:4 about Aaron. The functional definition for this word is: 'Aaron is sometimes used to identify the literal physical man and sometimes used as an example of the Levitical priesthood. In this sentence, it is identifying Elizabeth as part of the legal family of Jewish priests.'.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Herod. Mt 2:1 of the course. 1Ch 24:10,19; Ne 12:4,17 Abijah.'.

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C1-S3 (Verse 6) The testimony of the parents of John the Baptist.

And they were both righteous before God,
walking in all the commandments and ordinances of the Lord blameless.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence uses Lord for God the Father. Our sentence does not say that they were sinless, only that they did not violate the Mosaic Law. As Paul explains in more than one of his epistles, there is a big difference between being blameless and being righteous in God's eyes. However, our sentence does say that they were both righteous before God because they each had a personal relationship with God and showed it by walking in all the commandments and ordinances of the Lord blamelessly. Whatever small sin they did, God forgave because of their personal relationship and their hearts' desires to do what God wanted.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the preparation of the parents of John the Baptist (Luke 1:5-25).

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The functional definition is: 'anything that is not righteous with that word defined below'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Forms of this word are found in this Gospel in: this sentence and in: 1:75, 5:32, 18:19, 23:47.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'small repeated steps'. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Forms of this word are found in this Gospel in: this sentence and in: 5:23, 7:22, 11:24, 11:44, 13:33, 20:46, 24:17.

Please see the notes for Romans C7S11; 1Corinthians C7S6 and Psalms 119 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please also see the note for 1John 5:2 about the phrase keep his commandments. Forms of this word are found in this Gospel in: this sentence and in: 4:3, 4:36, 5:14, 8:25, 8:29, 8:31, 8:55, 9:21, 9:54, 14:22, 15:29, 17:9, 17:10, 18:20, 18:40, 19:15, 23:56.

Please see the notes for Romans C7S14; Romans C13S3 and 1Corinthians C7S20 about the words ordain / ordinance. The functional definition for this word is: 'A rule established by authority; a permanent rule of action. An ordinance may be a law or statute of sovereign power. In this sense it is often used in the Scriptures'.

Please see the note for Philippians 2:14-16 about the word blameless. The functional definition for this word is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3. Sometimes followed by of. We will be blameless of this thine oath. Josh.2.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'righteous. Lu 16:15; Ge 6:9; 7:1; 17:1; Job 1:1,8; 9:2; Ro 3:9-25; Php 3:6-9; Tit 3:3-7 walking. 1Ki 9:4; 2Ki 20:3; Ps 119:6; Ac 23:1; 24:16; 1Co 11:2; 2Co 1:12; Php 3:6; Tit 2:11-14; 1Jo 2:3,29; 3:7 blameless. Php 2:15; Col 1:22; 1Th 3:13; 2Pe 3:14 exp: 1Ti 3:2. General references. exp: Ge 5:22; 21:4; Le 18:4; De 11:32.'.

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C1-S4 (Verse 7) The futility of hoping for a child.

And they had no child,
because that Elisabeth was barren,
and they both were now well stricken in years.

Basically, Elisabeth had gone through the change of life and, physically, could no longer get pregnant. Please also see the Table of Miracles in the Gospels.

Please also see the note for Galatians C4-S1 about the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the notes for Romans C8S14; God in Romans: Romans C4S12; 1Peter 2:3-LJC and with the kingdom of heaven in 1Peter 2:1 about the phrase children of God. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children. Forms of this word are found in this Gospel in: this sentence and in: 1:16, 1:17, 1:59, 1:66, 1:76, 1:80, 2:5, 2:17, 2:21, 2:27, 2:34, 2:40, 2:43, 3:8, 5:34, 6:35, 7:32, 7:35, 9:38, 9:42, 9:47-48, 11:7, 11:13, 13:34, 14:26, 16:8, 18:16, 18:17 , 18:29, 19:44, 20:28, 20:29, 20:31, 20:34-36, 21:23, 23:28.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

Please see the note for Galatians C4-S24 about the word barren. Easton's Bible Dictionary defines this word as: 'For a woman to be barren was accounted a severe punishment among the Jews (Ge 16:2; 30:1-23; 1Sa 1:6,27; Isa 47:9; 49:21; Lu 1:25). Instances of barrenness are noticed (Ge 11:30; 25:21; 29:31; Jg 13:2-3; Lu 1:7,36)'. Forms of this word are found in this Gospel in: this sentence and in: 1:36, 23:29.

We find forms of the word stricken times in the Bible, in: Genesis 18:11; Genesis 24:1; Joshua 13:1; Joshua 23:1-2; Judges 5:26; 1Kings 1:1; Proverbs 6:1; Proverbs 23:35; Isaiah 1:5; Isaiah 16:7; Isaiah 53:4; Isaiah 53:8; Jeremiah 5:3; Lamentations 4:9; Luke 1:7; Luke 1:18. Webster's 1828 defines this word as: 'pp. of strike. Advanced; worn; far gone'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'they had. Ge 15:2-3; 16:1-2; 25:21; 30:1; Jg 13:2-3; 1Sa 1:2,5-8 well. Ge 17:17; 18:11; 1Ki 1:1; 2Ki 4:14; Ro 4:19; Heb 11:11'.

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C1-S5 (Verse 8-9) The circumstances that God created.

And it came to pass,
that while he executed the priest's office before God in the order of his course,
According to the custom of the priest's office,
his lot was to burn incense when he went into the temple of the Lord.

Here we see that the father of John the Baptist was a priest and was doing his duty to God in spirit of the apparent judgment from God. It also means that John the Baptist could also have been a priest. However, he, obviously, felt that his position as a prophet and fore-runner to God's Christ was a higher calling.

Our sentence also tells us that various priests took turns doing the tasks assigned by God. It should be obvious that a few priests did this task of worship reverently while others did it as a task to be done before they returned to doing the things to please their flesh. Given what we were told in the second prior sentence and the prior sentence, it should be obvious that the circumstances of life, and the apparent judgment by other Jews, did not affect the attitude of Zacharias when it came to his personal worship. God always puts His people through a test before He blesses them with only the people passing the test receiving the blessing. With this account telling us about God blessing Zacharias and Elisabeth, it should be obvious that they passed God's test.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the preparation of the parents of John the Baptist (Luke 1:5-25).

This sentence tells us that the father of John the Baptist was obeying the Mosaic Law for priests as said in Exodus 30:7-8. The altar for incense is defined in Exodus 30:1. Almost every sentence from Luke 1:5 through the end of the chapter start with And, For, But or Then. This shows us that all of these are connected into a single story about the birth of John the Baptist. These first few verses tell us about John's parents who were rewarded for years of faithful service to the Lord , in spite of what their entire society thought was a judgment by God. Luke 1:7 tells us that Elisabeth was barren. Other places in the Bible teach us that this was considered to be a shame among Jews and a 'sure sign' of God's judgment. In spite of these problems, Zacharias and Elisabeth served the Lord faithfully. Zacharias didn't mess up to the point that he was removed from service. This reference uses Lord for God the Father but it also shows us that we are expected to serve our Lord regardless of how He appears to treat us and our service. Sometimes, God is letting us build up to receive a great reward instead of giving us a bunch of little rewards along the way.

We find forms of the word office occurring 51 times in 50 verses of the Bible and, in the New Testament, in: our current sentence; Romans 11:13; Romans 12:4; 1Timothy 3:1; 1Timothy 3:10; 1Timothy 3:13; Hebrews 7:5. Webster's 1828 defines this word as: 'n. L. officium; ob and facio, to make or do. 1. A particular duty, charge or trust conferred by public authority and for a public purpose; an employment undertaken by commission or authority from government or those who administer it. Thus we speak of the office of secretary of state, of treasurer, of a judge, of a sheriff, of a justice of the peace, etc. Offices are civil, judicial, ministerial, executive, legislative, political, municipal, diplomatic, military, ecclesiastical, etc. 2. A duty, charge or trust of a sacred nature, conferred by God himself; as the office of priest, in the Old Testament; and that of the apostles, in the New Testament. Insomuch as I am the apostle of the Gentiles, I magnify my office. Rom. 11. 3. Duty or employment of a private nature; as the office of a midwife. Ex. 1. 4. That which is performed, intended or assigned to be done by a particular thing, or that which any thing is fitted to perform; answering to duty in intelligent beings. We enjoy health when the several organs of the body perform their respective offices. In this experiment, the several intervals of the teeth of the comb do the office of so many prisms. 5. Business; particular employment. Hesperus, whose office is to bring twilight upon the earth. 6. Act of good or ill voluntarily tendered; usually in a good sense; as kind offices; offices of pity; pious offices. 7. Act of worship. 8. Formulary of devotion. The Lord's prayer, the ten commandments and the creed, is a very good office for children if they are not fitted for more regular offices. 9. A house or apartment in which public officers and others transact business; as the register's office; a lawyer's office. 10. In architecture, an apartment appropriated for the necessary business or occasions of a palace or nobleman's house. The word is used also for a building pertaining to a farm. 11. In the canon law, a benefice which has no jurisdiction annexed to it. 12. The person or persons entrusted with particular duties of a public nature. - This office of quarter-master-general not to have the disposal of public money, except small occasional sums.'. Please also see the note for John 7:32 about the word officer.

Webster's 1828 defines word course as: 'n. 1. In its general sense, a passing; a moving, or motion forward, in a direct or curving line; applicable to any body or substance, solid or fluid. Applied to animals, a running, or walking; a race; a career; a passing, or passage, with any degree of swiftness indefinitely. Applied to fluids, a flowing, as in a stream in any direction; as a straight course, or winding course. It is applied to water or other liquids, to air or wind, and to light, in the sense of motion or passing. Applied to solid bodies, it signifies motion or passing; as the course of a rolling stone; the course of a carriage; the course of the earth in its orbit. Applied to navigation, it signifies a passing or motion on water, or in balloons in air; a voyage. 2. The direction of motion; line of advancing; point of compass, in which motion is directed; as, what course shall the pilot steer? In technical language, the angel contained between the nearest meridian and that point of compass on which a ship sails in any direction. 3. Ground on which a race is run. 4. A passing or process; the progress of any thing; as the course of an argument, or of a debate; a course of thought or reflexion. 5. Order of proceeding or of passing from an ancestor to an heir; as the course of descent in inheritance. 6. Order; turn; class; succession of one to another in office, or duty. The chief fathers of every course. 1 Chronicles 27. Solomon appointed the courses of the priests. 2 Chronicles 8. 7. Stated and orderly method of proceeding; usual manner. He obtained redress in due course of law. Leave nature to her course. 8. Series of successive and methodical procedure; a train of acts, or applications; as a course of medicine administered. 9. A methodical series, applied to the arts or sciences; a systemized order of principles in arts or sciences, for illustration of instruction. We say, the author has completed a course of principles or of lectures in philosophy. Also, the order pursued by a student; as, he has completed a course of studies in law or physics. 10. Manner of proceeding; way of life or conduct; deportment; series of actions. That I might finish my course with joy. Acts 20. Their course is evil. Jeremiah 23. 11. Line of conduct; manner of proceeding; as, we know not what course to pursue. 12. Natural bent; propensity; uncontrolled will. Let not a perverse child take his own course. 13. Tilt; act of running in the lists. 14. Orderly structure; system. The tongue setteth on fire the course of nature. James 3. 15. Any regular series. In architecture, a continued range of stones, level or of the same height, throughout the whole length of the building, and not interrupted by any aperture. A laying of bricks, etc. 16. The dishes set on table at one time; service of meat. 17. Regularity; order; regular succession; as, let the classes follow in course. 18. Empty form; as, compliments are often words of course. Of course, by consequence; in regular or natural order; in the common manner of proceeding; without special direction or provision. This effect will follow of course. If the defendant resides no in the state, the cause is continued of course.'.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing'. Please also see the note for Psalms 119:23 about the phrase according to works. Forms of this word are found in this Gospel in: this sentence and in: 1:38; 2:22-24; 2:29; 2:39; 5:14; 12:47; 23:56.

Please see the note for Romans C13S10 about the word custom. The functional definition for this word is: 'Frequent or common use, or practice; a frequent repetition of the same act; hence, way; established manner; habitual practice'. Forms of this word are found in this Gospel in: this sentence and in: 2:27, 2:42, 4:16, 5:27.

Please see the note for Luke 1:10 about the word incense. The functional definition for this word is: 'Both the substance used to produce a good smell during worship and the precise manufacture, use and restrictions on use as specified by God's word'.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines the word temple as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). The Church is designated "an holy temple in the Lord" (Eph 2:21). heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'. Forms of this word are found in this Gospel in: this sentence and in: 1:21; 1:22, 2:27, 2:37, 2:46, 4:9, 11:51, 18:10, 19:45, 19:47, 20:1, 21:5, 21:37, 21:38, 22:52-53, 23:45, 24:53.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he. Ex 28:1,41; 29:1,9,44; 30:30; Nu 18:7; 1Ch 24:2; 2Ch 11:14 in. Lu 1:5; 1Ch 24:19; 2Ch 8:14; 31:2,19; Ezr 6:18
his. Ex 30:7-8; 37:25-29; Nu 16:40; 1Sa 2:28; 1Ch 6:49; 23:13; 2Ch 26:16; 29:11; Heb 9:6'.

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C1-S6 (Verse 10) The support of the people of God.
And the whole multitude of the people were praying without at the time of incense.

If the references to the Old Testament, from The Treasury of Scripture Knowledge below, are followed, the reader will see that there were times when only the priest could be in the Temple. This sentence tells us that people were praying, but that they were outside of the Temple and had to stay out until the priest make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. Symbolically, this is showing us that saved people need to pray for the lost. The prayers of lost people (people without atonement) are not received by God, even though there are many such prayers.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'. Forms of the word multitude are found in this Gospel in: this sentence and in: 2:13, 3:7, 5:6, 5:15, 5:19, 6:17, 6:19, 8:37, 8:45, 9:12, 9:16, 12:1, 14:25, 18:36, 19:37, 19:39, 22:6, 22:47, 23:1.

Please see the notes for Romans C15S25 and 2Corinthians C1S6 about the word pray. The functional definition for this word is: ' In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. The word prayer is the noun form of the verb he word pray. Forms of this word are found in this Gospel in: this sentence and in: 1:13, 2:37, 3:21, 5:3, 5:16, 5:33, 6:12, 6:28, 9:18, 9:28, 9:29, 10:2, 11:1, 11:2, 14:18, 14:19, 16:27, 18:1, 18:10, 18:11, 19:46, 20:47, 21:36, 22:32, 22:40, 22:41, 22:44, 22:45, 22:46.

We find forms of the word incense occurring 131 times in 123 verses of the Bible and, in the New Testament, in: Luke 1:8-9; Luke 1:10; Luke 1:11; Revelation 8:3; Revelation 8:34. Smith's Bible Dictionary defines this word as: 'from the Latin "to burn," "a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. Ex 30:9 Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. Ex 30:7-8 When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. Lu 1:10 Profound silence was observed among the congregation who were praying without, cf. Re 8:1 and at a signal from the perfect the priest cast the incense on the fire and, bowing reverently toward the holy of holies, retired slowly backward. The offering of incense has formed part of the religious ceremonies of most ancient nations. It was an element in the idolatrous worship of the Israelites. 2Ch 34:25; Jer 11:12,17; 48:35 It would seem to be symbolical, not of itself, but of that which makes acceptable, the intercession of Christ. In Re 8:3-4 the incense is of as something distinct from offered with the prayers of, all the saints cf. Lu 1:10 and in Reve 6:8 it is the golden vials, and not the odors or incense, which are said to be the prayers of saints'. Fausset's Bible Dictionary defines this word as: 'Ex 30:1,9,34, etc. The altar of incense was more closely connected with the holiest place than the other things in the holy place, the shewbread table and the candlestick. The incense consisted of four aromatic ingredients (representing God's perfections diffused throughout the four quarters of the world): stacte (Hebrew nataph, "a drop," the gum that drops from the storax tree, Styrax officinal is, found in Syria; the benzoin, or gum benjamin, is from Java and Sumatra; the liquid storax of commerce is from a different tree, the Liquidambar Syraciflua), onycha (Hebrew: shecheleth, probably the cap of the wing shell, strombus, abounding in the Red Sea, used for making perfumes), galbanum (a yellowish brown gum, imported from Persia, India, and Africa), and pure frankincense (the chief of the aromatic gums: Song 3:6; Mt 2:11; obtained from India through the Sabeans of S. Arabia; the tree is Boswellia thurifera, the native salai; the gum is called oliban, Arabic looban, from whence the Hebrew lebonah comes). These were "tempered together," Hebrew "salted"; compare Le 2:13, but that was in the case of offering what was used as food, and salt is not used in compounding the incense of any other people; still God might herein designedly distinguish Israel from other peoples. Salt symbolized incorruptness; the wine of drink offerings, the blood, and the wood, were the only offerings without it. A portion beaten small was to be "put before the testimony in the tabernacle," i.e. outside the veil, before the golden altar of incense; from its relation to the ark thus it became" most holy," as was also the altar of incense (Le 27:34). This incense was to be kept exclusively for Jehovah; the penalty of making like incense for ordinary perfume was "cutting off." Incense of other ingredients ("strange," Le 27:34) was forbidden to be offered. A store of it was constantly kept in the temple (Josephus, B. J., vi. 8, section 3). Aaron originally offered it, but in the second temple one of the lower priests was chosen by lot to offer it daily morning and evening (Lu 1:9). King Uzziah for usurping the office was smitten with leprosy (2Ch 26:16-21). The morning incense was offered when the lamps were trimmed in the holy place, before the sacrifice. Between the earlier and later evenings, after the evening sacrifice and before the drink offerings, the evening incense was Burnt (margin Ex 30:7-8; Re 8:1,3-5). A part of the temple was devoted to a family, "the house of Abtines," whose duty it was to compound the incense, according to the rabbis. One of the memunnim, or 16 prefects of the temple, had charge of the incense, that it might be always ready. When the priest entered the holy place with the incense, the people were all put out of the temple, and from between the porch and the altar (Maimonides); Lu 1:10, "the whole multitude ... were praying without, at the time of incense," silently, which accords with Re 8:1,3. The priest avoided lengthening his stay within, lest the people outside should fear he had been struck dead for some defect in his offering (Le 16:13). This gives point to Lu 1:21, "the people waited for Zacharias, and marveled that he tarried so long in the temple." On coming forth he pronounced the blessing (Nu 6:24-26); the Levites broke forth into sacred song, accompanied by the temple music (Mishna); compare Re 8:5. On the day of atonement the high priest, after offering the bullock for himself, took incense in his left hand and a golden shovel full of live coals from the western side of the brazen altar in his right, and went into the most holy place, his first entrance there (Le 16:12-13). "He shall take a (Hebrew the) censer (see Heb 9:4) full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil; and he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercyseat that is upon the testimony, that he die not." In the second temple, where there was no ark, a stone was substituted. The truth symbolized by "incense" is the merit of Christ's obedience and atoning death. It is this, when it is by faith made the accompanying foundation of our prayers, which makes them rise up to God as a sweet and acceptable perfume. (See CENSER.) (Re 8:1-5). The incense of the golden altar of incense within the sanctuary had to be lighted from the fire of the atoning altar of burnt offering outside, otherwise the fire was "strange fire". (See ALTAR; ABIHU; NADAB.) So Christ intercedes now in the heavenly sanctuary as He died for us outside; and the believer's prayer ascends from his inner heart to God within the heavenly veil, Because it rests on Christ's atoning sacrifice once for all offered "without the gate" (Heb 13:12). The altar of incense was connected with the altar of burnt offering by its horns being sprinkled with the blood of the sin offering on the altar of burnt offering on the day of atonement (Le 16:16,18; Ex 30:10). Incense symbolizes not merely prayer, but prayer accepted before God because of atonement: "let my prayer be set forth before Thee as incense, and the lifting up (answering to the rising up of the incense smoke) of my hands as the evening sacrifice" (Ps 141:2). For prayer was offered by the pious Jews at the times of the morning and evening sacrifices on the altar of burnt offering, which were accompanied with the incense on the altar of incense, thus marking that prayer rests upon propitiation By sacrifice. In Mal 1:11 there is no "shall be" in Hebrew. Probably then the ellipse is to be filled up with is as much as shall be. By the Jews' wide dispersion already some knowledge of Jehovah was being imparted to the Gentiles, and an earnest existed of the future magnifying of Jehovah's name among the Gentiles "from the rising of the sun unto the going down of the same." The Gentiles already were having glimmerings of the true light, and in every nation a few were heartily trying to serve God so far as they knew. Their worship, as yet imperfect but sincere, is "pure" in comparison with your "polluted bread" (Mal 1:7,12-14; Ac 10:34-35; 17:23; Ro 2:14-15,27-29). The incense which shall yet be offered "in every place" is prayer accepted through Christ (1Ti 2:8). This shall be consummated at Christ's appearing (Zec 14:9; Zep 3:9). The "pure offering" is the "body, a living sacrifice, holy, acceptable. unto God" (Ro 12:1); the "broken and contrite heart" (Ps 51:17); "praise, the fruit of the lips"; "doing good," and imparting to the needy (Heb 13:10,15-16; 1Pe 2:5,12). In Re 5:8 it is the golden vials not the incense odors (not thumiamata but fialas, hai) which are the prayers of saints. In Re 8:3-4 the incense is distinct from, yet offered with, their prayers, the angel presenting them before God. It is not said he intercedes for us, still less that we should pray to him to do so; nay this is expressly forbidden (Re 19:10; 22:8-9)'. The functional definition for this word is: 'Both the substance used to produce a good smell during worship and the precise manufacture, use and restrictions on use as specified by God's word'.

Thompson Chain Topics provides links for the word incense as: '(burned in religious worship) Ex 30:1,7; Le 10:1; Nu 16:35,46; Eze 8:11; Mal 1:11; Lu 1:10; Re 8:3'.

Nave's Topical Bible provides links for the word incense as: 'Formula for compounding: Ex 30:34-35. Uses of: Ex 30:36-38; Le 16:12; Nu 16:17,40,46; De 33:10. Compounded by Bezaleel: Ex 37:29. By priests: 1Ch 9:30. Offered morning and evening: Ex 30:7-8; 2Ch 13:11. On the golden altar: Ex 30:1-7; 40:5,27; 2Ch 2:4; 32:12. In making atonement: Le 16:12-13; Nu 16:46-47; Lu 1:10. Offered by Nadab and Abihu in an unauthorized manner: Le 10:1-2. Korah, Dathan, and Abiram: Nu 16:16-35. By Uzziah: 2Ch 26:16-21. Offered in idolatrous worship: 1Ki 12:23; Jer 41:5; Eze 8:11. Presented by the wise men to Jesus: Mt 2:11. FIGURATIVE Of prayer: Ps 141:2. Of praise: Mal 1:11. Of an acceptable sacrifice: Eph 5:2. SYMBOLICAL Of the prayers of saints: Re 5:8; 8:3-4'.

Torrey's Topical Textbook provides links for the word incense as: 'Brought from Sheba: Jer 6:20. Called frankincense: Song 4:6,14. An article of extensive commerce: Re 18:13. Common, not to be offered to God: Ex 30:9. For God's service mixed with sweet spices: Ex 25:6; 37:29. Receipt for mixing: Ex 30:34-36. None but priest to offer: Nu 16:40; De 33:10. OFFERED: In censers: Le 10:1; Nu 16:17,46. On the altar of gold: Ex 30:1; 40:5. Morning and evening: Ex 30:7-8. Perpetually: Ex 30:8. By the high priest in the most holy place on the day of atonement: Le 16:12-13. With fire from off the altar of burnt-offering: Le 16:12; Nu 16:46. Offering of, allotted to the priests: Lu 1:9. The Jews prayed at time of offering: Lu 1:10. Designed for atonement: Nu 16:46-47. Put on meat offerings: Le 2:1-2,15; 6:15. Levites had charge of: 1Ch 9:29. Used in idolatrous worship: Jer 48:35. THE JEWS: Not accepted in offering, on account of sin: Isa 1:13; 66:3. Offered, to idols on altars of brick: Isa 65:3. Punished for offering, to idols: 2Ch 34:25. Nadab and Abihu destroyed for offering, with strange fire: Le 10:1-2. Korah and his company punished for offering: Nu 16:16-35. Uzziah punished for offering: 2Ch 26:16-21. Presented to Christ by the wise men: Mt 2:11. ILLUSTRATIVE OF: The merits of Christ: Re 8:3-4. Prayer: Ps 141:2; Mal 1:11; Re 5:8'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Le 16:17; Heb 4:14; 9:24; Re 8:3 exp: Ex 37:25; Eze 46:3; Re 8:4.'.

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C1-S7 (Verse 11) The appearance of God's messenger.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.

While not absolutely true in all cases, the right side, in reference to the things of God, is often symbolically used for dealing with redemption. The child that they were to have, and that the angel was sent to announce, was John the Baptist who was the fore-runner to our Redeemer; Jesus Christ.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the preparation of the parents of John the Baptist (Luke 1:5-25).

Please see the note for 1Corinthians C13S1 about the word angel. The functional definition for this word is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man'. Please also see the note for Jude 1:7 about the word archangel. Forms of this word are found in this Gospel in: this sentence and in: 1:13, 1:18, 1:19, 1:26, 1:28, 1:30, 1:34, 1:35, 1:38, 2:9, 2:10, 2:13, 2:15, 2:21, 4:10, 9:26, 12:8-9, 15:10, 16:22, 20:36, 22:43, 24:23.

Lord is used in this reference for God the Father. The angels are messengers from God and the messenger is sent to tell Zacharias of the role (position) that the Lord has appointed them to.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'remain upright upon a foundation'. Please also see the note for Galatians C5S1 about the word stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'. Forms of the word stand are found in this Gospel in: this sentence and in: 1:19, 5:2, 6:8, 8:20, 9:27, 11:18, 13:25, 18:13, 21:36.

The Treasury of Scripture Knowledge provides links for this sentence as: 'appeared. Lu 1:19,28; 2:10; Jg 13:3,9; Ac 10:3-4; Heb 1:14 the altar. Ex 30:1-6; 37:25-29; 40:26-27; Le 16:13; Re 8:3-4; 9:13'.

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C1-S8 (Verse 12) Zacharias recognized and reacted to the angel.

And when Zacharias saw him,
he was troubled,
and fear fell upon him.

In the Bible, angels look like men what they take physical form. However, many people, especially godly people, still realize that they are angels unless the person is so distracted by what is going on in their own personal life that they don't realize anything about the person appearing before them other than the fact that someone is there. With that in mind, we see that our sentence is telling us that Zacharias knew exactly what type of being appeared to him and why he was there.

Now consider, there had not been even a prophet from God in over 400 years (according to history from men). In addition, the religion that Zacharias was serving said that he and his wife were cursed by God because she was barren and now was too old to get pregnant. All of their neighbors, family, work colleagues, people in the Temple, and even strangers who heard about them believed that they had done some great sin to be cursed this way by God. There had to be some people like Job's so-called friends. Further, after years of this, Zacharias and his wife had to sincerely question if everyone was right. And with all of this background, Zacharias now sees, not a prophet, but an angel as God's messenger. Is it really so hard to understand why when Zacharias saw him, he was troubled, and fear fell upon him?

There are four Zacharias / Zachariah that I found mentioned in the Bible. Every reference in this chapter is dealing with the father of John the Baptist.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: 'To agitate; to disturb; to put into confused motion'. Forms of this word are found in this Gospel in: this sentence and in: 1:29, 7:6, 8:49, 10:41, 11:7, 18:5, 24:38.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Forms of the word fear are found in this Gospel in: this sentence and in: 1:13, 1:30, 1:50, 1:65, 1:74, 2:10, 5:10, 5:26, 7:16, 8:37, 8:50, 9:34, 9:45, 12:5, 12:7, 12:32, 18:2, 18:4, 19:21, 20:19, 21:11, 21:26 22:2, 23:40. In addition, Forms of the word afraid are found in this Gospel in: 2:9, 8:25, 8:35, 12:4, 24:5.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he. Lu 1:29; 2:9-10; Jg 6:22; 13:22; Job 4:14-15; Da 10:7; Mr 16:5; Ac 10:4; Re 1:17'.

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C1-S9 (Verse 13) The initial message from the angel.

Equivalent Section: The opening message from the angel.

But the angel said unto him,
Fear not,
Zacharias:

Equivalent Section: The main message from the angel.

First Step: Why the angel was sent.

for thy prayer is heard;

Second Step: Their prayer was answered.

and thy wife Elisabeth shall bear thee a son,
and thou shalt call his name John.

Please see the note for this sentence, in the Lord Jesus Christ Study, for the meaning of son, in this sentence.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while changing direction. The fact is that all of the prior sentences, back to our second sentence of the chapter, start with the word And. The second sentence started telling us the testimony of Zacharias and his wife Elisabeth. With that testimony, Zacharias should not have been afraid when he received a messenger from God. However, our prior sentence says that he was and the note for the prior sentence explains why he was afraid. Instead of acting in a spiritual manner as his testimony showed that he usually did, he reacted in the flesh and was troubled, and fear fell upon him. Therefore, instead of just delivering the message which had to be accepted spiritually, the angel started with the phrase: Fear not, Zacharias. That is: instead of reinforcing, or ignoring, the fear of Zacharias, the angel dealt with it first thing.

Now, it is easy to tell someone Fear not but not easy for someone to give up their fear just because someone told them to do so. Therefore, the angel continued, in our Second Equivalent Section, with an explanation of why Zacharias should Fear not.

In our Second Equivalent Section we have two Steps with the First Step telling us why (for) Zacharias should Fear not. The phrase: thy prayer is heard means that God heard his personal (thy) prayer and the angel was sent to deliver the good news of an answer. There is no need to fear when we get a good answer instead of a bad answer.

The Second Step, of our Second Equivalent Section, has the details of the answer from God. Back in 1:7, we were told that Elisabeth was barren, and they both were now well stricken in years. Therefore, it was physically impossible for her to get pregnant and this was a miracle birth just like Sarah birthing Isaac. Please also see The Table of Miracles in the Gospels.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

There are four Zacharias / Zachariah that I found mentioned in the Bible. Every reference in this chapter is dealing with the father of John the Baptist.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. Forms of the word hear /; hearken are found in this Gospel in: this sentence and in: 1:41, 1:58, 1:66, 2:18, 2:20, 2:46, 2:47, 4:23, 4:28, 5:1, 5:15, 6:17, 6:27, 6:47, 6:49, 7:3, 7:9, 7:22, 7:29, 8:8, 8:10, 8:12, 8:13, 8:14, 8:15, 8:18, 8:21, 8:50, 9:7, 9:9, 9:35, 10:16, 10:24, 10:39, 11:28, 11:31, 12:3, 14:15, 14:35, 15:1, 15:25, 16:2, 16:14, 16:29, 16:31, 18:6, 18:22, 18:23, 18:26, 18:36, 19:11, 19:48, 20:16, 21:9, 21:38, 22:71, 23:6, 23:8.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

Please see the note for Romans C15S1 about the word bear. The functional definition for this word is: 'to carry a load over a period of time'. Forms of the word bear are found in this Gospel in: this sentence and in: 4:11, 11:48, 13:9, 14:27, 18:7, 18:20, 22:10, 23:26.

Please see the notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference. Forms of the word call are found in this Gospel in: this sentence and in: 1:31, 1:32, 1:35, 1:36, 1:48, 1:59, 1:60, 1:61, 1:62, 1:76, 2:4, 2:21, 2:23, 5:32, 6:13, 6:15, 6:46, 7:11, 7:19, 7:32, 8:2, 8:54, 9:1, 9:10, 10:39, 13:12, 14:12, 14:13, 15:6, 15:9, 15:19, 15:21, 15:26, 16:2, 16:5, 18:16, 18:19, 19:13, 19:15, 19:29, 20:37, 20:44, 21:37, 22:1, 22:25, 22:47, 23:13, 23:33, 24:13.

The John of this sentence is John the Baptist. Please see the Study called John the Baptist for links to every place that the Bible references him. That Study has the references in time sequence and by Bible book. There are other John in the New Testament and in this Gospel such as John the apostle. If the If the sentence and/or note for the sentence, within this Study, then that sentence references another John besides John the Baptist.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Fear. Lu 24:36-40; Jg 6:23; Da 10:12; Mt 28:5; Mr 16:6 exp: Ge 15:1; Isa 41:10. thy prayer. Ge 25:21; 1Sa 1:20-23; Ps 118:21; Ac 10:31 and thy. Ge 17:10; 18:14; Jg 13:3-5; 1Sa 2:21; 2Ki 4:16-17; Ps 113:9; 127:3-5 thou. Lu 1:60-63; 2:21; Ge 17:19; Isa 8:3; Ho 1:4,6,9-10; Mt 1:21 General references. exp: Ge 30:17; Lu 1:30,57.'.

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C1-S10 (Verse 14) The secondary message from the angel.

First Step: The personal blessing from God.

And thou shalt have joy and gladness;

Second Step: The national blessing from God.

and many shall rejoice at his birth.

Our sentence starts with the word And. It continues the good news to Zacharias from the angel. In the First Step the angel tells Zacharias what he will receive spiritually and physically. In the Second Step the angel says what others will receive. All of these results will be produced by the birth of John the Baptist.

In our First Step, the joy is a spiritual blessing because we can have true joy even while things are going terrible in our physical environment. Joy is defined as: ''a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. (Please also see the note below, in the word definitions, for details on this definition.).

In addition to the joy, the angel promised gladness. As the word definition below says, this is a form of happiness and happiness depends on happenstances. As any parent knows, neither of these feelings are constant but come and go depending upon other factors in life.

In our Second Step, the angel tells Zacharias how some (many) people will respond to John the Baptist. However, since John got his head cut off and was hated by the religious leaders, we can know that the angel, or Luke, are not providing a report on future negative feelings by people.

Our next sentence starts with the word For, which means it is telling why this sentence is true. The next two sentences after that both start with the word And, which mean they are added to the reason given by the angel to Zacharias. For contextual considerations, please consider all of these sentences together.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Forms of the word joy are found in this Gospel in: this sentence and in: 1:44, 2:10, 6:23, 8:13, 10:17, 15:7, 15:10, 24:41, 24:52.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: 'Pleased; moderately happy'. Forms of the word glad are found in this Gospel in: this sentence and in: 1:19, 8:1, 15:32, 22:5, 23:8.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition for this word is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Forms of the word glad are found in this Gospel in: this sentence and in: 1:47, 1:58, 6:23, 10:20, 10:21, 13:17, 15:5, 15:6, 15:9, 19:37.

Please see the note for Galatians C4-S17 about the words birth / birthright / birth"c1s5" . The functional definition is: 'The act of coming into life, or of being born'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Forms of the word glad are found in this Gospel in: this sentence and in: 1:35, 2:11, 7:28.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:58; Ge 21:6; Pr 15:20; 23:15,24'.

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C1-S11 (Verse 15) Why there would be blessings and joy.

First Step: John the Baptist would be a Nazarite.

For he shall be great in the sight of the Lord,
and shall drink neither wine nor strong drink;

Second Step: John the Baptist would be filled with the Holy Ghost.

and he shall be filled with the Holy Ghost,
even from his mother's womb.

Please use the links in the sentence outline, above, to access related notes with information that is not included in this note. Please also go to the top of the web page, after following a link, to get the general information related to that link.

The next two sentences start with the word And, which add them to this sentence. This sentence starts with the word For, which means that it, and the next two sentences, are explaining why the prior sentence is true. Please consider all of them, along with the notes in linked Studies, in order to have all of the contextual considerations.

The phrase he...shall drink neither wine nor strong drink tells us that John the Baptist was to be a Nazarite (Numbers 6) like Samson was supposed to be. However, where John the Baptist lived up to his vow, the Bible tells us that Samson failed in every point of his vow. In this difference, we see the difference in the way that the parents raised both men. Samson was raised to be a spoiled brat. Judges 14:1-3 tells us that Samson demanded that his parents get him the woman that he lusted in his flesh even though she was forbidden by God's Law. Judges 14:4 tells us that God used the sinful nature of Samson, but how much more could God have done with him if his parents had raised him like the parents of John the Baptist raised him?. Look at what our chapter tells us about the parents of John the Baptist and compare it with what the Bible tells us about the parents of Samson if you want to know how parenting methods affect the character of the child regardless of the blessings of God.

The note for this sentence, in the Study on the Holy Ghost, dealt with our Second Step. In our First Step we saw the plan of God. In our Second Step we see God's ongoing help, starting at birth, to cause His plan to happen. Many of God's people fail today because they do not know that God has a plan for their personal life, or they never find out what God's plan is, or they fail to realize the ongoing help that God provides in the saved through the Holy Ghost, or they act like Samson and are controlled by the lusts of the flesh and / or the wisdom of this world (their culture) instead of seeking and using the help and direction from God's Holy Ghost.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. This word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for John 6:40-LJC about the phrase see the Son. Forms of the word see / sight are found in this Gospel in: this sentence and in: 1:34, 2:15, 2:26, 3:6, 4:18, 5:12, 6:42, 7:21, 7:22, 7:24, 7:25, 7:26, 8:10, 8:16, 8:20, 8:35, 9:9, 9:27, 10:21, 10:23-24, 11:33, 12:54, 12:55, 13:28, 13:35, 14:18, 15:21, 16:15, 17:22, 17:23, 18:41, 18:42, 18:43, 19:3, 19:4, 20:13, 21:11, 21:20, 21:27, 21:30, 21:31, 23:8, 23:40, 23:48, 24:31, 24:39.

Please see the note for Mark 14:23 about the words drink / drank. The functional definition for this word is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. Their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. To drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. To drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. Forms of the words drink / drank are found in this Gospel in: this sentence and in: 5:30, 5:33, 7:33, 7:34, 10:7, 12:19, 12:29, 12:45, 17:8, 17:27, 17:28, 22:18, 22:30.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'Used for several different drinks from lightly flavored water through strong intoxicant'. Forms of the word wine are found in this Gospel in: this sentence and in: 5:37, 5:38, 5:39, 7:33, 10:34.

Please see the note for 2Corinthians 10:3-6 about the word strong. The functional definition for this word is: 'Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous'. Forms of the word strong are found in this Gospel in: this sentence and in: 1:80, 2:40, 11:21.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'Properly, to press; to crowd; to stuff'. Please also see the note for Romans C15S11 about the word fulfill. The functional definition is: ' A tautological compound of full and fill. 1. To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Forms of the word fill are found in this Gospel in: this sentence and in: 1:41, 1:53, 1:67, 2:40, 3:5, 4:28, 5:7, 5:26, 6:11, 6:21, 8:23, 9:17, 14:23, 15:16.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling. Forms of the word holy are found in this Gospel in: this sentence and in: 1:35, 1:41, 1:49, 1:67-75, 2:23, 2:25, 2:26, 3:16, 3:22, 4:1, 4:34, 9:26, 11:13, 12:10, 12:12.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. The wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. The children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. There are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'. Forms of the word mother are found in this Gospel in: this sentence and in: 1:43 1:60, 2:33, 2:34, 2:43, 2:48, 2:51, 4:38, 7:12, 7:15, 8:19, 8:20, 8:21, 8:51, 12:53, 14:26, 18:20, 24:10.

We find forms of the word womb occurring 73 times in 71 verses of the Bible and, in the New Testament, in: Matthew 19:12; Luke 1:31, Luke 1:41-42,44, Luke 2:21, Luke 2:23, Luke 11:27, Luke 23:29; John 3:4; Acts 3:2; Acts 14:8; Romans 4:19; Galatians 1:15. Webster's 1828 defines this word as: '1. The uterus or matrix of a female; that part where the young of an animal is conceived and nourished till its birth. 2. The place where any thing is produced. The womb of earth the genial seed receives. 3. Any large or deep cavity. Womb of the morning, in Scripture, the clouds, which distill dew; supposed to be emblematic of the church bringing forth multitudes to Christ. Psalm 110.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'great. Lu 7:28; Ge 12:2; 48:19; Jos 3:7; 4:14; 1Ch 17:8; 29:12; Mt 11:9-19; Joh 5:35 exp: Mt 5:19. and shall. Lu 7:33; Nu 6:2-4; Jg 13:4-6; Mt 11:18 filled. Zec 9:15; Ac 2:4,14-18; Eph 5:18 exp: Lu 1:67. even. Ps 22:9; Jer 1:5; Ga 1:15 General references. exp: Pr 20:11; Eze 44:21.'.

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C1-S12 (Verse 16) What John the Baptist would do.
And many of the children of Israel shall he turn to the Lord their God.

We need to pay attention to the next sentence, which is added to this sentence by starting with the word and. In addition, since this sentence starts with the word and, it is added to the prior sentence. Further, since the prior sentence starts with the word For, it, and the attached sentences, are giving the reason why the sentence before it is true. Therefore, all of these sentences need to be considered together for contextual considerations.

The he and the him, of the first phrase in the next sentence, identify two different people and refer back to the two people of this sentence. The he, of the first phrase in the next sentence, is identifying John the Baptist, the same as the he of our current sentence. and the him, of the first phrase in the next sentence, is identifying the Lord their God, of our current sentence. In addition, the phrase many of the children of Israel shall he turn, in our current sentence, is identifying an action of John the Baptist that will be done here on this Earth. Likewise, all of the action verbs, in our next sentence, are identifying actions of John the Baptist that will be done here on this Earth. Therefore, the Lord their God, of our current sentence, is identifying a person here on this Earth, which is Jesus Christ.

The note for this sentence, in the Lord Jesus Christ Study, explain how this sentence is also warning about future judgment, especially for those people who reject Jesus Christ as their personal Lord.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the preparation of the parents of John the Baptist (Luke 1:5-25).

Please note that our sentence says children of Israel and not some other identifier for the Jews. In the Bible, the person known as Jacob / Israel was called Jacob when he was acting in his flesh and called Israel when he was acting in a spiritual manner. Therefore, this sentence is limiting all of the Jews alive, at that time, to those who were willing to act following God's Spirit instead of religious traditions and religious authorities. Those were the Jews that John the Baptist turned to the Lord their God. The others rejected God's truth and suffered the consequences.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the notes for Romans C8S14; God in Romans: Romans C4S12; 1Peter 2:3-LJC and with the kingdom of heaven in 1Peter 2:1 about the phrase children of God. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C4-S1 about the word child.

We find forms of the word Israel occurring 2575 times in 2300 verses of the Bible, 75 times in 73 verses of the New Testament and, in this Gospel in: this sentence and in: 1:54,1:68,1:80, 2:25, 2:32, 2:34, 4:25, 4:27, 7:9, 22:30, 24:21. holpen defines this word as: 'the name conferred on Jacob after the great prayer-struggle at Peniel (Ge 32:28), because "as a prince he had power with God and prevailed." (See Jacob.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Jos 3:17; 7:25; Jg 8:27; Jer 3:21), and the "house of Israel" (Ex 16:31; 40:38). This name Israel is sometimes used emphatically for the true Israel (Ps 73:1; Isa 45:17; 49:3; Joh 1:47; Ro 9:6; 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2Sa 2:9-10,17,28; 3:10,17; 19:40-43), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation.'. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

Nave's Topical Bible provides links for the word Israel as: '1. A name given to Jacob: Ge 32:24-32; 2Ki 17:34; Ho 12:3-4. 2. A name of the Messiah in prophecy: Isa 49:3. 3. A name given to the descendants of Jacob, a nation. Also called ISRAELITES, and HEBREWS: Ge 43:32; Ex 1:15; 9:7; 10:3; 21:2; Le 23:42; Jos 13:6. Etc: 1Sa 4:6; 13:3,19; 14:11,21; Php 3:5. (TRIBES OF ISRAEL were named after the sons of Jacob) (Usually, in lists, the names of Levi and Joseph, two sons of Jacob, do not appear): The descendants of Levi were consecrated to the rites of religion, and the two sons of Joseph, Ephraim and Manasseh, were adopted by Jacob in Joseph's place: Ge 48:5; Jos 14:4. And their names appear in the catalogues of tribes instead of those of Levi and Joseph, as follows, ASHER, BENJAMIN, DAN, EPHRAIM, GAD, ISSACHAR, JUDAH, MANASSEH, NAPHTALI, REUBEN, SIMEON, ZEBULUN: Names of, seen in John's vision, on the gates of the New Jerusalem. Re 21:12. Prophecies concerning: Ge 15:5,13; 25:23; 26:4; 27:28-29,40; 48:19; 49; De 33. Prophecies about the multitude of: Ge 13:16; 15:5; 22:17; 26:4; 28:14. Prophecies of their captivity in Eqypt: Ge 15:13-14; Ac 7:6-7. Divided into families, each of which had a chief: Nu 25:14; 26; 36:1; Jos 7:14; 1Ch 4; 5; 6; 7; 8. Number of, who went into Egypt: Ge 46:8-27; Ex 1:5; De 10:22; Ac 7:14. Number of, at the time of the exodus: Ex 12:37-38; Ge 47:27; Ex 1:7-20; Ps 105:24; Ac 7:17. Number of, fit for military service when they left Egypt: Ex 12:37. Number of, at Sinai, by tribes: Nu 1:1-50. Number of, after the plague: Nu 26. Number of, when David counted (conducted a census): 2Sa 24:1-9; 1Ch 21:5-6; 27:23-24. Number of, after the captivity: Ezr 2:64; Ne 7:66-67. Number of, in John's apocalyptic vision: Re 7:1-8. Lived in Goshen: Ge 46:28-34; 47:4-10,27-28. Lived in Egypt for four-hundred and thirty years: Ex 12:40-41; Ge 15:13; Ac 7:6; Ga 3:17. Were enslaved and oppressed by the Egyptians: Ex 1; 2; 5; Ac 7:18-21. Their groaning heard by God: Ex 2:23-25. Moses commissioned as the deliverer: Ex 3:2-22; 4:1-17. The land of Egypt was plagued on their account. See EGYPT: [EGYPT]. Exempt from the plagues: Ex 8:22-23; 9:4-6,26; 10:23; 11:7; 12:13. Children were spared when the firstborn of the Egyptians were killed: Ex 12:13,23. Instituted the Passover: Ex 12:1-28. Borrowed jewels from the Egyptians: Ex 11:2-3; 12:35-36; Ps 105:37. Urged by the Egyptians to depart: Ex 12:31-39. Journey from Rameses to Succoth: Ex 12:37-39. Made the journey by night: Ex 12:42. The day of their deliverance to be a memorial: Ex 12:42; 13:3-16. Led by God: Ex 13:18,21-22. Providentially cared for: De 8:3-4; 29:5-6; 34:7; Ne 9:21; Ps 105:37. Journey from Succoth to Etham: Ex 13:20. Journey to Pi-hahiroth: Ex 14:2; Nu 33:5-7. Pursued by the Egyptians: Ex 14:5-31. Pass through the Red Sea: Ex 14:19-22; De 11:4; Ps 78; 105; 106; 136. The order of the march: Nu 2. Journey to Marah: Ex 15:23; Nu 33:8. Complained on account of the bitter water: Ex 15:23-25. Water of, sweetened: Ex 15:25. Journey to Elim: Ex 15:27; Nu 33:9. For the itinerary, see: Nu 33. Complained for food: Ex 16:2-3. Provided with manna and quail: Ex 16:4-36. Complained for lack of water at Rephidim: Ex 17:2-7. Water miraculously supplied from the rock at Meribah: Ex 17:5-7. Defeat the Amalekites: Ex 17:13; De 25:17-18. Arrive at Sinai: Ex 19:1; Nu 33:15. At the suggestion of Jethro, Moses' father-in-law, they organize a system of government: Ex 18:25; De 1:9-17. The message of God to them, requiring that they must be obedient to his commandments, and as a reward they would be a holy nation to him, and their reply: Ex 19:3-8. Sanctify themselves for receiving the law: Ex 19:10-15. The law delivered to: Ex 20; 21; 22; 23; 24:1-4; Le 25; 26; 27. The people receive it and covenant obedience to it: Ex 24:3,7. Idolatry of: Ex 32; De 9:17-21. The anger of the Lord in consequence: Ex 32:9-14. Moses' indignation; breaks the tables of stone; enters the camp; commands the Levites; three thousand die: Ex 32:19-35. Punished by a plague: Ex 32:35. Obduracy of: Ex 33:3; 34:9; De 9:12-29. God withdraws his presence: Ex 33:1-3. The mourning of, when God refused to lead them: Ex 33:4-10. Tables renewed: Ex 34. Pattern for the tabernacle and the appurtenances, and forms of worship to be observed: Ex 25; 26; 27; 28; 29; 30; 31. Gifts consecrated for the creation of the tabernacle: Ex 35; 36:1-7; Nu 7. The erection of the tabernacle; the manufacture of the appurtenances including the garments of the priests; and their sanctification: Ex 36:8-38; 37; 38; 39; 40. First sacrifice offered by, under the law: Le 8:14-36; 9:8-24. Second Passover observed: Nu 9:1-5. March out of the wilderness: Nu 10:11-36. For the itinerary, see: Nu 33. The order of camping sites and the march: Nu 2. Arrive at the border of Canaan: Nu 12:16. Send twelve spies to view the land: Nu 13; 32:8; De 1:22,25; Jos 14:7. Return with a majority report and a minority report: Nu 13:26-33; 14:6-10. Complaining over the report: Nu 14:1-5. The judgment of God upon them in consequence of their unbelief and complaining: Nu 14:13-39. Reaction, and their purpose to enter the land; are defeated by the Amalekites: Nu 14:40-45; De 1:41-45. Abide at Kadesh: De 1:46. Return to the wilderness, where they remain for thirty eight years, and all die except Joshua and Caleb: Nu 14:20-39. Rebellion of Korah, Dathan, and Abiram: Nu 16:1-40; De 11:6. Complain against Moses and Aaron, are plagued, fourteen-thousand and seven-hundred people die, plague stopped: Nu 16:41-50. Complain for lack of water in Meribah; the rock is struck: Nu 20:1-13. Are refused passage through the country of Edom: Nu 20:14-21. The death of Aaron: Nu 20:22,29; 33:38-39; De 10:6. Defeat the Canaanites: Nu 21:1-3. Are scourged with fiery (poisonous) serpents: Nu 21:4-9. Defeat the Amorites: Nu 21:21-32; De 2:24-35. Defeat the king of Baasha: Nu 21:33-35; De 3:1-17. Arrive in the plains of Moab, at the fords of the Jordan River: Nu 22:1; 33:48-49. Commit idolatry with the people of Moab: Nu 25:1-5. Punished by a plague in consequence, twenty-four thousand people die: Nu 25:6-15; 26:1. The people numbered for the allotment of the land: Nu 26. The daughters of Zelophehad sue for an inheritance: Nu 27:1-11; Jos 17:3-6. Conquest of the Midianites: Nu 31. Nations dread: De 2:25. Renew the covenant: De 29. Moses dies, and the people mourn: De 34. Joshua appointed the leader: Nu 27:18-23; De 31:23. All who were numbered at Mount Sinai perished in the wilderness except Caleb and Joshua: Nu 26:63,65; De 2:14-16. Piety of those who entered Canaan: Jos 23:8; Jg 2:7-10; Jer 2:2-3. Men chosen to allot the lands of Canaan among the tribes and families: Nu 34:17-29. Remove from Shittim to the Jordan River: Jos 3:1. Cross the Jordan River: Jos 4. Circumcision observed and the Passover celebrated: Jos 5. Jericho captured: Jos 6. Ai captured: Jos 7; 8. Make a treaty with the Gibeonites: Jos 9. Defeat the five Amoritish kings: Jos 10. Conquest of the land: Jos 21:43-45; Jg 1. The land allotted: Jos 15; 16; 17; 18; 19; 20; 21. Two and one-half tribes return from the west side of the Jordan River; erect a memorial to signify the unity of the tribes; the memorial misunderstood; the controversy which followed; its amicable resolution: Jos 22. Joshua's exhortation immediately before his death: Jos 23. Covenant renewed, death of Joshua: Jos 24; Jg 2:8-9. Religious fidelity during the life of Joshua: Jos 24:31; Jg 2:7. UNDER THE JUDGES: Public affairs administered four-hundred and fifty years by the judges: Jg 2:16-19; Ac 13:20. The original inhabitants not fully expelled: Jg 1:27-36; 3:1-7. Reproved by an angel for not casting out the original inhabitants: Jg 2:1-5. People turn to idolatry: Jg 2:10-23. Delivered for their idolatry to the king of Mesopotamia during eight years, their repentance and deliverance: Jg 3:8-11. Renew their idolatry, and are put under tribute to the king of Moab during eighteen years, repent and are delivered by Ehud, eighty years of peace follow: Jg 3:12-30. Shamgar resists a foray of the Philistines and delivers Israel: Jg 3:31. People again do evil and are put under bonds to the king of Syria for twenty years: Jg 4:1-3. Delivered by Deborah, a prophetess, and judged: Jg 4; 5. Seven years of bondage to the Midianites; delivered by Gideon: Jg 6; 7; 8:1-28. Return to idolatry: Jg 8:33-34. Abimelech foments an inter-tribal war: Jg 9. Led by Tola for twenty-three years: Jg 10:1-2. Led by Jair for twenty-two years: Jg 10:3-4. The people backslide, and are given over to the Philistines for chastisement for eighteen years; they repent and turn to the Lord; they are delivered by Jephthah: Jg 10:6-18; 11. The Ephraimites go to war against other tribes; they are defeated by Jephthah: Jg 12:1-7. Led by Ibzan for seven years: Jg 12:8-10. Led by Elon for ten years: Jg 12:11-12. Led by Abdon for eight years: Jg 12:13-15. The people backslide again are chastened by the Philistines for forty years: Jg 13:1. Led by Samson for twenty years: Jg 15:20; 13; 14; 15; 16. Scandal of the Bethlehemite's concubine, and the consequent war between the Benjamites and the other tribes: Jg 19; 20; 21. Led by Eli for forty years: 1Sa 4:18; 1; 2; 3; 4. Struck down by the Philistines at Eben-ezer: 1Sa 4:1-2,10-11. They demand a king: 1Sa 8:5-20; Ho 13:10. UNDER THE KINGS BEFORE THE SEPARATION INTO TWO KINGDOMS: Saul anointed as king: 1Sa 10; 11:12-15; 12:13. Ammonites invade Israel, are defeated: 1Sa 11. Philistines struck down: 1Sa 14. Amalekites defeated: 1Sa 15. David anointed as king: 1Sa 16:11-13. Goliath killed: 1Sa 17. Israel defeated by the Philistines, and Saul and his sons are killed: 1Sa 31. David defeats the Amalekites: 1Sa 30; 2Sa 1:1. David made king: 2Sa 2:4,11. Ish-bosheth made king: 2Sa 2:8-10. The conflict between the two political factions: 2Sa 2:12-32; 3:1. David made king over all Israel: 2Sa 5:1-5. Conquests of David: 2Sa 8. Absalom's rebellion: 2Sa 15:18. Solomon anointed as king: 1Ki 1:32-40. The Temple built: 1Ki 6. Solomon's palace built: 1Ki 7. Solomon's death: 1Ki 11:41-43. THE REVOLT OF THE TEN TRIBES (Foreshadowing circumstances indicating the separation): Disagreement after Saul's death: 2Sa 2; 1Ch 12:23-40; 13. Lukewarmness of the ten tribes, and zeal of Judah for David in Absolom's rebellion: 2Sa 19:41-43. The rebellion of Sheba: 2Sa 20. The two factions are distinguished as Israel and Judah during David's reign: 2Sa 21:2. Providential: Zec 11:14. Revolt consummated under Rehoboam, son and successor of Solomon: 1Ki 12:4. 4. The name of the ten tribes that revolted from the house (kingdom) of David: Also called JACOB: Ho 12:2. (The list of the kings of Israel, and the period of time in which they reigned. For the facts of their reigns see under each name) 1. Jeroboam, twenty-two years 2. Nadab, about two years 3. Baasha, twenty-four years 4. Elah, two years 5. Zimri, seven days 6. Omri, twelve years 7. Ahab, twenty-two years 8. Ahaziah, two years 9. Jehoram, twelve years 10. Jehu, twenty-eight years 11. Jehoahaz, seventeen years 12. Jehoash, sixteen years 13. Jeroboam II, forty-one years 14. Zachariah, six months 15. Shallum, one month 16. Menahem, ten years 17. Pekahiah, two years 18. Pekah, twenty years 19. Hoshea, nine years (The ten tribes were carried away captive to Assyria) HISTORY OF: War continued between the two kingdoms all the days of Rehoboam and Jeroboam: 1Ki 14:30. War continued between Jeroboam and Abijam: 1Ki 15:7. War continued between Baasha and Asa: 1Ki 15:16,32. Famine prevails during the reign of Ahab: 1Ki 18:1-6. Israel, also called SAMARIA, invaded by, but defeats, Ben-hadad, king of Syria: 1Ki 20. Moab rebels: 2Ki 1:1; 3. Army of Syria invades Israel, but peacefully withdraws through the tact of the prophet Elisha: 2Ki 6:8-23. The city of Samaria besieged: 2Ki 6:24-33; 7. The city of Samaria captured, and the people carried to Assyria: 2Ki 17. The land repopulated: 2Ki 17:24. The remnant that remained after the able-bodied persons were carried into captivity affiliated with the kingdom of Judah: 2Ch 30:18-26; 34:6; 35:18'.

Thompson Chain Topics provides links for the word Israel as: 'Name given to Jacob: Ge 32:28; 35:10; 2Ki 17:34. Name given to God's Chosen People: Ex 6:7; Nu 23:9; De 4:37; 2Sa 7:23; Ps 135:4; Isa 43:1; 45:4. A TYPE OF THE TRUE CHURCH when obedient: Called to Separation: Exalted to a High Position: De 26:19; 28:1,13; 32:13; 33:29; Isa 14:2; 45:14; 49:23; 60:14. Under the Special protection of Jehovah.: Victorious in Battle: Ge 14:15; Ex 14:30; Jos 6:20; 10:11; Jg 7:21; 1Sa 7:10; 11:11; 17:51; 2Sa 10:18; 23:10; 2Ch 20:27. Promised Special Immunity from Calamities: Ex 8:22; 9:6,26; 11:7; 12:13; 15:26; Ps 91:7; Mr 16:18. A Type of the Apostate: Church when Disobedient: Lost the Joy of Divine Favour: Isa 24:11; Jer 7:34; 16:9; 25:10; La 5:15; Eze 26:13; Ho 2:11; Am 8:10; Re 18:23. Compared to an Unfruitful Vine: Ps 80:8; Isa 5:2; Jer 2:21; Eze 15:6; 17:6; 19:10; Ho 10:1. Characterized as an Adulteress: Jg 2:17; 8:27; 1Ch 5:25; Ps 106:39; Eze 6:9; 20:30; 23:35; Ho 4:12; 5:4; 9:1. Threatened with Reprobation: Le 26:17; De 28:15; 31:17; 1Ki 14:16; Jer 7:15; 15:1; Ho 9:17; 2Th 2:12. Became a By-word to Neighbouring Nations: De 28:37; 1Ki 9:7; Ps 44:14; Jer 24:9; Eze 22:4. Defeated in Battle: Jos 7:4; Jg 3:13; 1Sa 4:2,17; 31:3; 2Sa 1:4; Ps 44:10. See Adversity. Humbled into the Dust: Ex 1:13; Le 26:17; De 28:48; Jg 3:14; 6:2; 1Sa 17:11; 2Ki 17:20; Ezr 9:7; Ne 9:28; Isa 3:4; 51:23. Utterly Cut Off: Ho 9:17; Mt 21:43; Lu 14:24; 20:16; Ro 11:17. Carried into Bondage: Ex 1:11; 2:11,23; 5:4; Nu 20:15; Ps 105:25; Ac 7:6. Adultery of: Jg 2:17; 8:27; 1Ch 5:25; Ps 106:39; Eze 6:9; 20:30; 23:35; Ho 4:12; 5:4; 9:1. Bondage of: Ex 1:11; 2:11,23; 5:4; Nu 20:15; Ps 105:25; Ac 7:6. Became a By-word to Neighbouring Nations: De 28:37; 1Ki 9:7; Ps 44:14; Jer 24:9; Eze 22:4. Calamities of: 1Ki 14:25; 2Ki 14:13; 16:5; 24:10; 2Ch 25:23; Ps 79:1; La 1:1. Captivity of: Foretold: De 28:36; 1Ki 14:15; Isa 39:7; Jer 13:19; Am 7:11; Lu 21:24. See Dispersion. Fulfilment of Prophecies Concerning: 2Ki 15:29; 17:6; 18:11; 24:14; 25:11; 2Ch 28:5. Conquests of: (of the heathen by Israel): Jos 6:20; 8:24; 10:28,39; 11:8,23; 12:7; Jg 1:8; 3:30; 4:16; 8:28; 9:45; 11:33. Cut off: Ho 9:17; Mt 21:43; Lu 14:24; 20:16; Ro 11:17. Defeats of: Jos 7:4; Jg 3:13; 1Sa 4:2,17; 31:3; 2Sa 1:4; Ps 44:10. Defence of in battle: Promised to Believers: 2Ch 16:9; Ps 34:7; 41:2; 91:4; 125:2; Zec 2:5; Lu 21:18. Examples of: Ge 35:5; Ex 14:20; 2Ki 6:17; Ezr 8:31; Da 6:22; Re 7:3. See Preservation. Dispersion of: Le 26:33; Ne 1:8; Es 3:8; Ps 44:11; Eze 6:8; 36:19; Joh 7:35; Jas 1:1. Exalted: De 26:19; 28:1,13; 32:13; 33:29; Isa 14:2; 45:14; 49:23; 60:14. Under the Special protection of Jehovah.: See Promises, Divine; Of Protection. Humbled: Humbled into the Dust: Ex 1:13; Le 26:17; De 28:48; Jg 3:14; 6:2; 1Sa 17:11; 2Ki 17:20; Ezr 9:7; Ne 9:28; Isa 3:4; 51:23. Inheritance of: Le 20:24; De 1:38; Jos 1:6; 12:6; 13:6; 14:2; 24:28. Joy of, Departed: Isa 24:11; Jer 7:34; 16:9; 25:10; La 5:15; Eze 26:13; Ho 2:11; Am 8:10; Re 18:23. Judges of: General References to: Ex 18:13; De 1:16; 16:18; 25:1; 1Sa 2:25; 7:16; 2Ch 19:5; Mt 5:25; Lu 18:2. Names of the Rulers before Saul was Anointed king: 1. Othniel: Jg 3:9. 2. Ehud: Jg 3:15. 3. Shamgar: Jg 3:31. 4. Deborah: Jg 4:5. 5. Gideon: Jg 6:36. 6. Abimelech: Jg 9:1. 7. Tola: Jg 10:1. 8. Jair: Jg 10:3. 9. Jephthah: Jg 11:11. 10. Ibzan: Jg 12:8. 11. Elon: Jg 12:11. 12. Abdon: Jg 12:13. 13. Samson: Jg 16:30. 14. Eli: 1Sa 4:18. 15. Samuel: 1Sa 7:15. Kings before the Division of the Kingdom: Kings of: 1. Jeroboam (1): 1Ki 11:28. 2. Nadab: 1Ki 14:20. 3. Baasha: 1Ki 15:16. 4. Elah: 1Ki 16:8. 5. Zimri: 1Ki 16:15. 6. Omri: 1Ki 16:16. 7. Ahab: 1Ki 16:29. 8. Ahaziah (b): 1Ki 22:40. 9. Jehoram (b), or Joram: 2Ki 1:17. 10. Jehu: 1Ki 19:16. 11. Jehoahaz (a): 2Ki 10:35. 12. Jehoash (b): 2Ki 13:10. 13. Jeroboam (2): 2Ki 14:23. 14. Zachariah: 2Ki 14:29. 15. Shallum (a): 2Ki 15:10. 16. Menahem: 2Ki 15:14. 17. Pekahiah: 2Ki 15:23. 18. Pekah: 2Ki 15:25. 19. Hoshea: 2Ki 15:30. KINGS OF JUDAH: 1. Rehoboam: 1Ki 11:43. 2. Abijam, or Abijah: 1Ki 14:31. 3. Asa: 1Ki 15:8. 4. Jehoshaphat: 1Ki 15:24. 5. Jehoram (a): 2Ch 21:1. 6. Ahaziah (a): 2Ki 8:25. 7. Athaliah (Queen): 2Ki 8:26. 8. Joash, or Jehoash (a): 2Ki 11:2. 9. Amaziah: 2Ki 14:1. 10. Uzziah, or Azariah: 2Ki 14:21. 11. Jotham: 2Ki 15:5. 12. Ahaz: 2Ki 15:38. 13. Hezekiah: 2Ki 16:20. 14. Manasseh: 2Ki 21:1. 15. Amon: 2Ki 21:19. 16. Josiah: 1Ki 13:2. 17. Jehoahaz (c), or Shallum: 2Ki 23:30. 18. Jehoiakim: 2Ki 23:34. 19. Jehoiachin, or Jeconiah: 2Ki 24:6. 20. Zedekiah, or Mattaniah: 2Ki 24:17. Murmurings of: Ex 14:11; 15:24; 16:2; 17:3; Nu 11:1; 14:27; 20:3; 21:5; Ps 77:3; Jude 1:16. Persecution of: 2Ki 16:6; Es 3:13; Ps 74:8; 83:4; Da 3:8; Ac 16:20; 18:2. Promises to: (Promised Special Immunity from Calamities): Ex 8:22; 9:6,26; 11:7; 12:13; 15:26; Ps 91:7; Mr 16:18. Remnant of: Isa 1:9; 4:3; 11:16; 37:4; Jer 6:9; 23:3; 31:7; Eze 14:22; Mic 2:12; Zep 2:9; Ro 9:27; 11:5. Reprobation of: Le 26:17; De 28:15; 31:17; 1Ki 14:16; Jer 7:15; 15:1; Ho 9:17; 2Th 2:12. Restoration of: Isa 1:26; 11:12; 27:13; 33:20; 40:2; 49:22; 60:10; Eze 20:40; 36:8; Zec 1:17; 10:6; 14:11; Mal 3:4. Return of: De 30:3; Isa 11:11; Jer 16:15; 23:3; Zep 3:20; Zec 10:10 : Of Israel from the heathen, enjoined: Ex 33:16; Le 20:26; Nu 23:9; De 7:2; Jos 23:7; Jg 2:2; Ezr 9:12; 10:11; Jer 15:19. Theocracy of: Ex 19:8; Nu 9:18; De 29:12; Jg 8:23; 1Sa 8:7; 12:12. Victories of: Ge 14:15; Ex 14:30; Jos 6:20; 10:11; Jg 7:21; 1Sa 7:10; 11:11; 17:51; 2Sa 10:18; 23:10; 2Ch 20:27. See Battles, God; God's. Vine, a: Ps 80:8; Isa 5:2; Jer 2:21; Eze 15:6; 17:6; 19:10; Ho 10:1'.

Torrey's Topical Textbook provides links for the word Israel as: 'Tribes of Israel, The Were twelve in number: Ge 49:28; Ac 26:12; Jas 1:1. Descended from Jacob's sons: Ge 35:22-26. Manasseh and Ephraim numbered among, instead of Joseph and Levi: Ge 48:5; Jos 14:3-4. Predictions respecting each of: Ge 49:3-27; De 33:6-29. EACH OF: Under a president or chief: Nu 1:4-16. Divided into families: Nu 1:2; 26:5-50; Jos 7:14. Usually furnished an equal number of men for war: Nu 31:4. Each family of, had a chief or head: Nu 36:1; 1Ch 4:38. Total strength of, on leaving Egypt: Ex 12:37; Nu 1:44-46; 2:32. Divided into four divisions while in the wilderness: Nu 10:14-28. Encamped in their divisions and by their standards round the tabernacle: Nu 2:2-31. Canaan to be divided amongst according to their numbers: Nu 33:54. REUBEN, GAD AND HALF MANASSEH: Settled on east side of Jordan: De 3:12-17; Jos 13:23-32. Were required to assist in subduing Canaan: Nu 32:6-32; De 3:18-20. Total strength of, on entering the land of Canaan: Nu 26:51. Canaan divided amongst nine and a half of, by lot: Jos 14:1-5. Situation of, and bounds of the inheritance of each: Jos 15-17. All inheritance to remain in the tribe and family to which allotted: Nu 36:3-9. Names of, engraven on the breastplate of the high priest: Ex 28:21; 39:14. Divided on mounts Ebal and Gerizim to hear the law: De 27:12-13. Remained as one people until the reign of Rehoboam: 1Ki 12:16-20. Strangers in Israel: All foreigners sojourning in Israel were counted as: Ex 12:49. Under the care and protection of God: De 10:18; Ps 146:9. Very numerous in Solomon's reign: 2Ch 2:17. CHIEFLY CONSISTED OF: . The remnant of the mixed multitude who came out of Egypt: Ex 12:38. The remnant of the nations of the land: 1Ki 9:20; 2Ch 8:7. Captives taken in war: De 21:10. Foreign servants: Le 25:44-45. Persons who sought employment among the Jews: 1Ki 7:13; 9:27. Persons who came into Israel for the sake of religious privileges: 1Ki 8:41. LAWS RESPECTING;: Not to practice idolatrous rites: Le 20:2. Not to blaspheme God: Le 24:16. Not to eat blood: Le 17:10-12. Not to eat the passover while uncircumcised: Ex 12:43-44. Not to work on the Sabbath: Ex 20:10; 23:12; De 5:14. Not to be vexed or oppressed: Ex 22:21; 23:9; Le 19:33. Not to be chosen as kings in Israel: De 17:15. To be loved: Le 19:34; De 10:19. To be relieved in distress: Le 25:35. Subject to the civil law: Le 24:22. To have justice done to them in all disputes: De 1:16; 24:17. To enjoy the benefit of the cities of refuge: Nu 35:15. To have the gleaning of the harvest: Le 19:10; 23:22; De 24:19-22. To participate in the rejoicings of the people: De 14:29; 16:11; 26:11. To have the law read to them: De 31:12; Jos 8:32-35. The Jews might purchase and have them as slaves: Le 25:44-45. The Jews might take usury from: De 23:20. Might purchase Hebrew servants subject to release: Le 25:47-48. Might offer their burnt-offerings on the altar of God: Le 17:8; 22:18; Nu 15:14. Allowed to eat what died of itself: De 14:21. Motives urged on the Jews for being kind to: Ex 22:21; 23:9. Admitted to worship in the outer court of the temple: 1Ki 8:41-43; Re 11:2; Eph 2:14. Were frequently employed in public works: 1Ch 22:2; 2Ch 2:18. The Jews condemned for oppressing: Ps 94:6; Eze 22:7,29'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:76; Isa 40:3-5; 49:6; Da 12:3; Mal 3:1; Mt 3:1-6; 21:32'.

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C1-S13 (Verse 17) God's purpose for John the Baptist.

First Step: What he will do.

And he shall go before him in the spirit and power of Elias,
to turn the hearts of the fathers to the children,
and the disobedient to the wisdom of the just;

Second Step: Why.

to make ready a people prepared for the Lord.

Please use the links in the sentence outline, above, the see related notes in other Studies which provide doctrinal considerations which are not repeated here.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the preparation of the parents of John the Baptist (Luke 1:5-25).

As seen in the sentence outline, above, our sentence has Steps in a procedure. The fact that our sentence starts with the word And lets us know that this sentence is added to prior sentences, which makes them prior Steps in our procedure. This procedure actually started at 1:15 and gives us several Steps in how God's people would rejoice at his (John the Baptist) birth.

First, he would be great in the sight of the Lord.
Next, he would fulfill the Nazarite vow.
Next, he would be filled with the Holy Ghost, even from his mother's womb. Since this was still part of the 'Old Testament Age', the only way that John the Baptist stayed filled with the Holy Ghost was to stay sanctified and obedient.
Next, he turned many of the children of Israel to the Lord their God. That is, he had a spiritually profitable ministry.
Next, he went before (Jesus Christ) in the spirit and power of Elias. That is: he followed the example of the most godly man that he knew of when it came to the ministry.

turned the hearts of the fathers to the children

Next, he the disobedient to the wisdom of the just. That is: he caused God's people to stop using religious traditions to disobey the commandments of God and caused them to obey the wisdom of the just so that they would get the blessings from God.
Finally, he did all of this in order to make ready a people prepared for the Lord.

This reference starts with And, which connects it to the prior verse. The he of this reference is John the Baptist. The him in this reference is Jesus. This is the first time in the book of Luke where Lord is applied to Jesus. Sentence 1:15 told us that John the Baptist would be great in the sight of the Lord because he was the last Old Testament prophet and he prepared the way for Jesus. Then our current sentence adds: And he shall go before him in the spirit and power of Elias, to turn the hearts. Elias turned people from formal religion to personal obedience of the Lord. John the Baptist did the same.

2Corinthians 3:7-16 explain that when the Jews turn to the Lord their vail (religious blindness) will be taken away. As explained in the note for 2Corinthians 3:16, this means that they have to put obedience to the Lord above obedience to their religious traditions. The theme of main message of John the Baptist was to 'repent' which means to Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself (Deuteronomy 6:5; 11:1; Matthew 22:37; Mark 12:29-30; Luke 10:27). When we truly love the Lord above everything else, including our religious traditions, the Lord can change our religion. That was what God did through the ministry of John the Baptist for some Jews. He was sent to prepare the heart of the people to receive a change in religion. Instead of going to God the Father through the Levitical priesthood and Temple sacrifices, God was changing them to come through the priesthood of Jesus (Hebrews).

Please also see Matthew 16:28- 17:13 and Mark 9:1-13 and Luke 9:27-36 and associated notes about the Mount of Transfiguration where Elias met Jesus and Jesus told the disciples that John the Baptist was the fulfillment of the prophecy about another prophet coming in the spirit of Elias. At the Mount of Transfiguration, God the Father said This is my beloved Son, in whom I am well Pleased; hear ye him (Matthew 17:5). [This is the second time that Mathew records that message from God the Father. The first was Matthew 3:17.] With Moses and Elias there to represent the Law and Prophets, and in context of the rest of that section of Matthew, we see God the Father changing the religious authority from the Old Testament to Jesus Christ. This is the religious change that John was to prepare people for and was the change that all Jews (who die lost) refuse to accept.

In addition, this sentence tells us that John was to make ready a people prepared for the Lord, which means make them ready to accept that Jesus was Lord. Luke 19:14 tells us that the Jewish religious leaders refused to accept Jesus as Lord. They did not believe that they were rejecting God the Father, but in fact were because they refused to accept that God the Father had made the man named Jesus Lord over them. Simply put; the ministry of John the Baptist was that he was sent by God the Father to prepare the heart of the people so that they could accept the man Jesus as Lord (God).

Preachers of today who do not follow the same example are failing in their responsibility to: make ready a people prepared for the Lord. According to Ephesians 4:12, and other places in the Bible, the main job of a pastor is the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, not winning the lost. Yes, he is to win the lost like all saved are to do, but that is not his primary job. Therefore, pastors would be advised to follow the example of John the Baptist and implement this procedure in their own ministry.

Please see the note for Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing any thing; the faculty of moving or of producing a change in something'. Please also see the note for John 5:41 about the phrase power of God. Please see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Forms of the word power are found in this Gospel in: this sentence and in: 1:35, 4:6, 4:14, 4:32, 4:36, 5:17, 5:24, 9:1, 9:43, 10:19, 12:5, 12:11, 20:20, 21:26, 21:27, 22:53, 22:69, 24:49.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Forms of the word heart are found in this Gospel in: this sentence and in: 1:51, 1:66, 2:19, 2:35, 2:51, 3:15, 5:22, 6:45, 8:12, 8:15, 9:47, 10:27, 12:34, 12:45, 16:15, 21:14, 21:26, 21:34, 24:25, 24:32, 24:38.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'. Forms of the word father are found in this Gospel in: this sentence and in: 1:32, 1:55, 1:59, 1:62, 1:67-73, 2:48, 2:49, 3:8, 6:23 6:26 6:36, 8:51, 9:26, 9:42, 9:59, 10:21, 10:22, 11:2, 11:11, 11:13, 11:47, 11:48, 12:30, 12:32, 12:53, 14:26, 15:12, 15:17, 15:18, 15:20, 15:21, 15:22, 15:27, 15:28, 15:29, 16:24, 16:27, 16:30, 18:20, 22:29, 22:42, 23:34, 23:46, 24:49.

Please see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin. Please see the note for 1:1-2 about obey / obedience. Please also see the note for 2Corinthians C2S9 about the word obedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'. Forms of the word obey are found in this Gospel in: this sentence and in: 8:25, 17:6.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition for this word is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the notes for Romans C16S23and 1Corinthians C1S12 about the word wise. Forms of the word are found in this Gospel in: this sentence and in: 2:40, 2:52, 7:35, 10:21, 11:31, 11:49, 12:42, 13:11, 16:8, 18:17, 21:15.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please also see the note for 2Peter 2:9-LJC about the word unjust. Forms of the word just are found in this Gospel in: this sentence and in: 2:25, 14:14, 15:7, 20:20, 23:50.

Please see the note for John 19:31 about the word prepare / preparation. The functional definition for this word is: 'In a general sense, to make fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'. Forms of the word are found in this Gospel in: this sentence and in: 1:76, 2:31, 3:4, 7:27, 12:47, 22:8, 22:9, 23:54, 23:56, 24:1.

The Treasury of Scripture Knowledge provides links for this sentence as: 'before. Lu 1:16; Joh 1:13,23-30,34; 3:28 in. Mal 4:5-6; Mt 11:14; 17:11-12; Mr 9:11-13; Joh 1:21-24; Re 20:4 power. 1Ki 17:1; 18:18; 21:20; 2Ki 1:4-6,16 Elijah. Mt 3:4,7-12; 14:4 turn. Lu 3:7-14; Mal 4:6 exp: Jer 31:18; Da 12:3. and the. Isa 29:24; Mt 21:29-32; 1Co 6:9-11 to. or, by. to make. 1Sa 7:5; 1Ch 29:18; 2Ch 29:36; Ps 10:17; 78:8; 111:10; Am 4:12; Ac 10:33; Ro 9:23; Col 1:12; 2Ti 2:21; 1Pe 2:9; 2Pe 3:11-14; 1Jo 2:28'.

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C1-S14 (Verse 18) Zacharias foolishly questions the message from God.

And Zacharias said unto the angel,
Whereby shall I know this?

Luke 1:11-17 have the message from the angel of the Lord. The angel is telling Zacharias of the role (position) that the Lord has appointed John the Baptist to have. Luke 1:18-20 follow that message and have the question from Zacharias to the angel and the consequence of questioning the message from God.

We need to remember that Zacharias was a priest and, therefore, a professional in the traditions of his religion. We were told earlier that he kept those traditions blamelessly. Unfortunately, keeping traditions does not help us build our personal relationship with God beyond a certain point and can actually interfere. In this case, we see Zacharias follow the religious tradition of asking for a sign instead of believing God's message with true Biblical faith.

In the section starting with this sentence we see the consequence of not acting by true Biblical faith. Many people believe that is no consequence when they do this in their own life but our example here teaches us otherwise. Zacharias knew that an angel had just delivered a message from God to him and his wife personally. Instead of believing the message, and thanking God, our sentence tells us that he asked for a sign to confirm the message. This shows a lack of faith. It shows us that God's people can be righteous before God, walking in all the commandments and ordinances of the Lord blameless and still lack the inward personal faith because all of their actions are outward. That is; they obey but do not truly understand the principals behind the commandments. Without that understanding they can obey the commandments that they know about, but can not apply the principals to situations that they have not been taught about. This is called 'blind obedience'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Whereby. Lu 1:34; Ge 15:8; 17:17; 18:12; Jg 6:36-40; Isa 38:22'.

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C1-S15 (Verse 18) Why he found the message hard to accept.

for I am an old man,
and my wife well stricken in years.

Please notice the error of Zacharias, which is the same error that most people have when it comes to faith and believing that God will do a miracle in their own personal life. He looked at his, and his wife's, own physical inability instead of looking at God's eternal spiritual ability. Physically, they could no longer reproduce. Yes, the woman has the 'change of life' and lots of men like to claim that they never lose the ability to reproduce, but the number of men using a pill to help them in their old age proves that claim to be a lie for many men. Yes, we are limited by the laws of this physical reality. However, God is a Spirit, and is outside of this physical reality and created this physical reality. Therefore, God is not limited by the laws of this physical reality and can supersede those laws any time that He wants.

In this sentence we see Zacharias express his lack of faith because he looked at the physical limits and not at God's ability to do the impossible. In this, he was like the ten spies who caused God's people to doubt God and the result was that they wandered in the wilderness for forty years while God killed o0ff most of that generation of adults.

We find forms of the word striken times in the Bible, in: Genesis 18:11; Genesis 24:1; Joshua 13:1; Joshua 23:1-2; Judges 5:26; 1Kings 1:1; Proverbs 6:1; Proverbs 23:35; Isaiah 1:5; Isaiah 16:7; Isaiah 53:4; Isaiah 53:8; Jeremiah 5:3; Lamentations 4:9; Luke 1:7; Luke 1:18. Webster's 1828 defines this word as: 'pp. of strike. Advanced; worn; far gone'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'for. Lu 1:7; Nu 11:21-23; 2Ki 7:2; Ro 4:19 General references. exp: Ge 15:8'.

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C1-S16 (Verse 19) The angel tells Zacharias why he should not question the message.

First Step: The angel identifies himself and the source of his authority and message.

And the angel answering said unto him,
I am Gabriel,
that stand in the presence of God;

Second Step: The angel tells the purpose of his message.

and am sent to speak unto thee,
and to shew thee these glad tidings.

Our sentence starts with the word And because it is adding the answer from the angel to the expression of doubt from Zacharias in the prior sentence.

The sentence outline, above, gives titles to each Step and those titles help us understand this sentence. Please see them and understand the order of these Steps. Then understand that our Second Step tells Zacharias that this angel and message were sent from God to him personally (thee). No one had heard from God in over 400 years, Zacharias knew that the angel and message were from God, he also knew that the message was glad tidings, he also knew that this was a personal message and not one to all of God's people in general. And yet, he expressed doubt. That is why we see the consequence specified in the next sentence. We also see the need to consider context when dealing with the Bible and messages from God. If this sentence, or the prior sentence, are taken out of context, it is possible to pervert the meaning of the sentences. In addition, Zacharias suffered the consequence, which is specified in the next sentence, because he did not consider God's message in the context of history and of God keeping every promise that God gave. Thus, we have a warning against expressing doubt about the promises of God.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition for this word is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'. Forms of the word are found in this Gospel in: this sentence and in: 1:35, 1:60, 2:47, 3:11, 3:16, 4:4, 4:8, 4:12, 5:5, 5:22, 5:31, 6:3, 7:22, 7:40, 7:43, 8:21, 8:50, 9:19, 9:20, 9:41, 9:49, 10:27, 10:28, 10:30, 10:41, 11:7, 11:45, 12:11, 13:2, 13:8, 13:14, 13:15, 13:25, 14:3, 14:5-6, 15:29, 17:17, 17:20, 17:37, 19:40, 20:3, 20:7, 20:24, 20:26, 20:34, 20:39, 21:14, 22:51, 22:68, 23:3, 23:9, 23:40, 24:18.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'. Forms of the word speak are found in this Gospel in: this sentence and in: 1:20, 1:22, 1:24, 1:29, 1:63, 1:65, 1:66, 1:67, 2:13, 2:17, 2:50, 2:51, 3:4, 3:8, 3:10, 3:14, 3:16, 4:4, 4:21, 4:23, 4:24, 4:34, 4:35, 4:36, 4:41, 5:4, 5:8, 5:12, 5:13, 5:21, 5:23, 5:24, 5:26, 5:30, 6:26, 6:27, 6:42, 6:45, 6:46, 6:47, 7:1, 7:4, 7:6-7, 7:8, 7:9, 7:14, 7:15, 7:16, 7:19, 7:20, 7:24, 7:26, 7:28, 7:32, 7:33, 7:34, 7:39, 7:40, 7:47, 7:49, 8:9, 8:24, 8:25, 8:30, 8:30, 8:38, 8:45, 8:49, 8:50, 8:54, 9:18, 9:19, 9:20, 9:22, 9:28, 9:35, 9:38, 9:44, 9:45, 10:5, 10:9, 10:10, 10:12, 10:17, 10:25, 11:2, 11:5, 11:7, 11:8, 11:9, 11:18, 11:29, 11:45, 11:51, 11:53, 12:1, 12:4, 12:5, 12:8, 12:10, 12:11-12, 12:13, 12:16, 12:17, 12:19, 12:22, 12:27, 12:37, 12:41, 12:44, 12:45, 12:54, 12:55, 13:24, 13:25-26, 13:27, 13:31, 13:35, 14:3, 14:5, 14:7, 14:9, 14:10, 14:17, 14:24, 14:30, 15:2, 15:3, 15:6, 15:7, 15:9, 15:10, 15:18, 16:9, 17:4, 17:6, 17:7, 17:8, 17:10, 17:21, 17:23, 18:2-3, 18:13, 18:17, 18:18, 18:29, 18:34, 18:38, 18:41, 19:7, 19:14, 19:16, 19:18, 19:20, 19:26, 19:30, 19:31, 19:38, 19:42, 19:46, 20:2, 20:5, 20:6, 20:9, 20:14, 20:21, 20:28, 20:41, 21:3, 21:7, 21:8, 21:32, 22:8, 22:11, 22:16, 22:18, 22:19, 22:20, 22:37, 22:42, 22:57, 22:59, 22:60, 22:64, 22:66, 22:70, 23:2, 23:3, 23:5, 23:18, 23:21, 23:29, 23:30, 23:35, 23:37, 23:39, 23:40, 23:43, 23:47, 24:7, 24:23, 24:29, 24:34.

We find Gabriel only in: Daniel 8:16; Daniel 9:21; Luke 1:19, Luke 1:26. Both Daniel and Mary accepted his message without question. Only Zacharias questioned his message and suffered for it. Zacharias should have remembered that Gabriel brought the message to Daniel.

We find forms of the word presence occurring 116 times in 108 verses of the Bible, 21 times in 22 verses of the New Testament and, in the Gospel of Luke, in: 1:19, 13:26, 14:10, 15:10. Webster's 1828 defines this word as: 'The existence of a person or thing in a certain place; opposed to absence. This event happened during the king's presence at the theater. In examining the patient, the presence of fever was not observed. The presence of God is not limited to any place. 1. A being in company near or before the face of another. We were gratified with the presence of a person so much respected. 2. Approach face to face or nearness of a great personage. Men that very presence fear, Which once they knew authority did bear. 3. State of being in view; sight. An accident happened in the presence of the court. 4. By way of distinction, state of being in view of a superior. I know not by what pow'r I am made bold, In such a presence here to plead my thoughts. 5. A number assembled before a great person. Odmar, of all this presence does contain, Give her your wreath whom you esteem most fair. 6. Port; mien; air; personal appearance; demeanor. Virtue is best in a body that is comely, and that has rather dignity of presence, than beauty of aspect. A graceful presence bespeaks acceptance. 7. The apartment in which a prince shows himself to his court. An't please your grace, the two great cardinals. Wait in the presence. 8. The person of a superior. Presence of mind, a calm, collected state of the mind with its faculties at command; undisturbed state of the thoughts, which enables a person to speak or act without disorder or embarrassment in unexpected difficulties. Errors, not to be recalled, do find Their best redress from presence of the mind.'.

Thompson Chain Topics provides links for the word presence as: 'Divine A Comfort to Saints: In the Pilgrimage of Life: Ge 28:15; 31:3; Ex 3:12; 29:45. Affords Rest: Ex 33:14; Le 26:12. Gives Courage in Life's Battles: De 20:1. A Comfort in Trials: Isa 43:2; Zec 2:10. Assured to the Smallest Assembly of Believers: Mt 18:20. Unto the End: Mt 28:20. A Terror to Sinners: A Comfort to Saints: Ge 3:8; Job 23:15; Ps 68:2; 139:7; Jer 5:22; Jon 1:3. Of Christ, Overpowering: Joh 18:6; Ac 9:4; 2Th 2:8; Re 1:17. Joy in Christ's Presence: Lu 23:43; Joh 12:26; 14:3; 17:24; 2Co 5:8; Php 1:23; 1Th 4:17'.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: To exhibit or present to the view of others'. Forms of the word shew are found in this Gospel in: this sentence and in: 1:51, 1:58, 1:80, 4:5, 5:14, 6:47, 7:18, 8:1, 8:39, 10:37, 14:21, 17:14, 20:24, 20:37, 20:47, 22:12, 24:40.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: 'Pleased; moderately happy'.

We find forms of the word tidings occurring 46 times in 41 verses of the Bible and, in the New Testament, in: Luke 1:19; Luke 2:10; Luke 8:1; Acts 11:22; Acts 13:32; Acts 21:31; Romans 10:15; 1Thessalonians 3:6. Webster's 1828 defines this word as: 'n. plu. News; advice; information; intelligence; account of what has taken place, and was not before known. I shall make my master glad with these tidings. Behold I bring you good tidings of great joy, which shall be to all people. Luke 2.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'I am. Lu 1:26; Da 8:16; 9:21-23; Mt 18:10; Heb 4:14 exp: Re 19:10. and to. Lu 2:10'.

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C1-S17 (Verse 20) The angel tells Zacharias the consequence of questioning the message.

And,
behold,
thou shalt be dumb,
and not able to speak,
until the day that these things shall be performed,
because thou believest not my words,
which shall be fulfilled in their season.

Our sentence starts with the word And, which adds it to the prior sentence. In the note for the prior sentence, along with the general note for the chapter, the reason for the punishment of Zacharias was explained. Simply put: his question in the prior sentence proved a lack of faith and God demands that His people act in faith in order to receive a promise from God. God was still going to keep His promise because there were many other factors and people involved, but Zacharias was punished for his lack of faith.

The phrases because thou believest not my words, which shall be fulfilled in their season tell us that the lack of faith is the exact reason for the punishment. The use of the personal pronoun (thou) lets us know that this type of punishment is personal. Also, while it can not be said doctrinally, I personally believe that the angel Gabriel decided on this punishment. It certainly stopped Zacharias from spreading any doubt.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'. Forms of the word behold are found in this Gospel in: this sentence and in: 1:31, 1:36, 1:38, 1:48, 2:10, 2:25, 2:34, 2:48, 5:12, 5:18, 6:23, 6:41, 6:42, 7:12, 7:25, 7:27, 7:34, 7:37, 8:41, 9:30, 9:38, 10:3, 10:19, 10:25, 11:31, 11:32, 11:41, 13:7, 13:11, 13:30, 13:32, 13:35, 14:2, 14:29, 17:21, 18:31, 19:2, 19:8, 19:20, 21:6, 21:29, 22:10, 22:21, 22:31, 22:38, 22:47, 23:14, 23:29, 23:35, 23:48, 23:49, 23:50, 24:4, 24:13, 24:39, 24:49.

Please see the note for 1Corinthians C12S2 about the word dumb. The functional definition for this word is: 'Mute; silent; not speaking'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord.

Please see the note for Romans C15S23 about the word perform. The functional definition for this word is: 'To do; to execute; to accomplish'. Forms of the word perform are found in this Gospel in: this sentence and in: 1:45, 1:72, 2:39.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'. Forms of the word season are found in this Gospel in: this sentence and in: 4:13, 12:42, 13:1, 20:10, 23:8.

The Treasury of Scripture Knowledge provides links for this sentence as: 'thou shalt. Lu 1:22,62-63; Ex 4:11; Eze 3:26; 24:27 dumb. Siopao G4623, silent; for in this case, though there was no natural imperfection or debility of the organs of speech, as in dumbness, yet, thou shalt not be able to speak. This was at once a proof of the severity and mercy of God: of severity, in condemning him to nine months' silence for his unbelief; of mercy, in rendering his punishment temporary, and the means of making others rejoice in the events predicted. because. Lu 1:45; Ge 18:10-15; Nu 20:12; 2Ki 7:2,19; Isa 7:9; Mr 9:19; 16:14; Re 3:19 exp: Job 35:15. which. Ro 3:3; 2Ti 2:13; Tit 1:2; Heb 6:18'.

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C1-S18 (Verse 21) What happened to others who waited.

And the people waited for Zacharias,
and marvelled that he tarried so long in the temple.

As already mentioned earlier, the people were excluded from the Temple at this time. That exclusion was explained in the note for 1:10. Basically, this symbolically represented God listening to the prayers of His people while He refused to hear the prayers of sinners. Since this ceremony had been done for hundreds of years, the people had a good idea about how long it should take. With Zacharias talking to the angel, it was taking a lot longer than normal.

Please see the note for Luke 2:25 about the word waiting. The functional definition for this word is: 'Staying in expectation'.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. The Church Age is a time when men should marvel at the work of God within the life of the believers and should not cause the man of God to marvel at God's people abandoning God'. Forms of the word marvel are found in this Gospel in: this sentence and in: 1:63, 2:33, 7:9, 11:38, 20:26.

Please see the note for 1Corinthians 11:33 about the word tarry. The functional definition for this word is: 'To stay; to abide; to continue; to lodge'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Nu 6:23-27'.

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C1-S19 (Verse 22) The observed results.

Equivalent Section: The first observed result.

And when he came out,
he could not speak unto them:

Equivalent Section: The second observed result.

and they perceived that he had seen a vision in the temple:

Equivalent Section: Why.

for he beckoned unto them,
and remained speechless.

The miracle of Zacharias (father of John the Baptist) becomes dumb for a period of time is reported in: Luke 1:20-22 and Luke 1:62-64.

Our sentence starts with the word And, which means it is adding to the account of the consequence of questioning the message from God. Our sentence tells us three immediate consequences. The Second Equivalent Section says: and they perceived that he had seen a vision in the temple. However, what they perceived was not true because our Gospel tells us that he had a real physical visit from the angel and not just a vision. Thus, we need to be careful about assuming that what we perceive is always truth.

Our First Equivalent Section and Third Equivalent Section tell us what truly happened. However, Zacharias did not communicate clearly to them with his beckoning. Later, in 1:63 we read And he asked for a writing table, and wrote, saying, His name is John. At that time he communicated clearly.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'o have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold or ice or the taste of honey'. Forms of the word perceive are found in this Gospel in: this sentence and in: 5:22, 6:41, 8:46, 9:45, 9:47, 20:19, 20:23.

We find forms of the word vision occurring 103 times in 96 verses of the Bible and, iv the New Testament, in: Matthew 17:9; Luke 1:22; Luke 24:23; Acts 2:17; Acts 9:10; Acts 9:12; Acts 10:3; Acts 10:17; Acts 10:19; Acts 11:5; Acts 12:9; Acts 16:9; Acts 16:10; Acts 18:9; Acts 26:19; 2Corinthians 12:1; Revelation 9:17. The Morrish Bible Dictionary defines this word as: 'By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1Sa 3:1,15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joe 2:28; Ac 2:17. The book of Revelation is a series of visions. Re 1:2.'.

provides links for the word vision as: 'A mode of revelation Nu 12:6; 1Sa 3:1; 2Ch 26:5; Ps 89:19; Pr 29:18; Jer 14:14; 23:16; Da 1:17; Ho 12:10; Joe 2:28; Ob 1:1; Hab 2:2; Ac 2:17. Of Abraham: Concerning his descendants: Ge 15:1-17. Of Jacob: Of the ladder with ascending and descending angels: Ge 28:12. At Beer-sheba: Ge 46:2. Of Joshua: Of the captain of the Lord's army: Jos 5:13-15. Of Moses: Of the burning bush: Ex 3:2. Of the glory of God: Ex 24:9-11; 33:18-23. Of the Israelites: Of the manifestation of the glory of God: Ex 24:10,17; Heb 12:18-21. Of Balaam: In a trance: Ac 22:17-21: Of Elisha: At the transporting of Elijah: 2Ki 2:11. Of Elisha's servant: Of the chariots of the Lord: 2Ki 6:17. Of Micaiah: Of the defeat of the Israelites; of the Lord on his throne; and of a lying spirit: 1Ki 22:17-23; 2Ch 18:16-22. Of David: Of the angel of the Lord beside the threshing-floor of Ornan: 1Ch 21:15-18. Of Job: Of a spirit: Job 4:12-16. Of Isaiah: Of the Lord and his glory in the temple: Isa 6. Of the valley of vision: Isa 22. Of Jeremiah: Of an almond rod: Jer 1:11. Of the seething pot: Jer 1:13. Of Ezekiel: Of the glory of God: Eze 1:3,12-14; 23. Of the roll: Eze 2:9. Of the man of fire: Eze 8; 9. Of the coals of fire: Eze 10:1-7. Of the dry bones: Eze 37:1-14. Of the city and temple: Eze 40:48. Of the waters: Eze 47:1-12. Of Daniel: Of the four beasts: Da 7. Of the Ancient of Days: Da 7:9-27. Of the ram and the he-goat: Da 8. Of the angel: Da 10. Of Amos: Of grasshoppers: Am 7:1-2. Of fire: Am 7:4. Of a plumb-line: Am 7:7-8. Of summer fruit: Am 8:1-2. Of the temple: Am 9:1. Of Zechariah: Of horses: Zec 1:8-11. Of horns and carpenters: Zec 1:18-21. Of the high priest: Zec 3:1-5. Of the golden lampstand: Zec 4. Of the flying roll: Zec 5:1-4. Of the mountains and chariots: Zec 6:1-8. Of Zacharias: In the temple: Lu 1:13-22. Of John the Baptist: At the immersion of Jesus: Mt 3:16; Mr 1:10; Lu 3:22; Joh 1:32-34. Peter, James, and John: Of the transfiguration of Jesus and the appearance of Moses and Elijah: Mt 17:1-9; Lu 9:28-36. Of the people: Of the tongues of fire at Pentecost: Ac 2:2-3. Of Stephen: Of Christ: Ac 7:55-56. Of Paul: Of Christ, on the way to Damascus: Ac 9:3-6; 1Co 9:1. Of Ananias: Ac 9:12. Of a man of Macedonia, saying, "Come over into Macedonia, and help us,": Ac 16:9. In Corinth: Ac 18:9-10. In a trance: Ac 22:17-21. Of Paradise: 2Co 12:1-4. Of Ananias: Of Christ: Ac 9:10-12. Of Cornelius, the centurion: Of an angel: Ac 10:3. Of Peter: Of the sheet which was lowered from the sky: Ac 10:9-18. Of John on the island of Patmos: The Book of Revelation: Of Christ and the golden lampstands: Re 1:10-20. The open door: Re 4:1. A rainbow and the throne: Re 4:2-3. The twenty-four elders: Re 4:4. The seven lamps: Re 4:5. The sea of glass: Re 4:6. The four living creatures: Re 4:6-8. The book with seven seals: Re 5:1-5. The golden vials: Re 5:8. The six seals: Re 6. The four horses: Re 6:2-8. The earthquake and the celestial phenomena: Re 6:12; 14. The four angels: Re 7:1. The sealing of the one hundred and forty four thousand: Re 7:2-8. The seventh seal and the seven angels: Re 8:11. The censer: Re 8:5. The hail and fire: Re 8:7. The mountain that was thrown into the sea: Re 8:8-9. The falling star: Re 8:10-11; 9:1. One-third of the sun, the moon, and the stars were darkened: Re 8:12. The bottomless pit: Re 9:2. The locusts: Re 9:3-11. The four angels released from the Euphrates River: Re 9:14. The army of horsemen: Re 9:16-19. The angel that had a book: Re 10:1-10. The seven thunders: Re 10:3-4. The measurement of the temple: Re 11:1-2. The two witnesses: Re 11:3-12. The court of the Gentiles: Re 11:2. The two olive trees and the two lampstands: Re 11:4. The beast that came up out of the bottomless pit: Re 11:7. The fall of the city: Re 11:13. The second and third woes: Re 11:14. The woman clothed with the sun; the birth of the male infant: Re 12. The red dragon: Re 12:3-17. The war in heaven: Re 12:7-9. The beast rising out of the sea: Re 13:1-10. The beast coming out of the earth: Re 13:11-18. The Lamb on Mount Zion: Re 14:1-5. The angel having the everlasting gospel: Re 14:6-7. The angel proclaiming the fall of Babylon: Re 14:8-13. A son of man with a sickle: Re 14:14-16. The angel reaping the harvest: Re 14:14-20. The angel coming out of the temple: Re 14:17-19. The angel having power over fire: Re 14:18. The vine and the winepress: Re 14:18-20. The angels with the seven last plagues: Re 15. The sea of glass: Re 15:2. The temple opened: Re 15:5. The plague upon the men who had the mark of the beast: Re 16:2. The sea turned into blood: Re 16:3. The seven angels with the seven vials of the wrath of God: Re 16; 17. The destruction of Babylon: Re 18. The multitude praising: Re 19:1-9. The one who is faithful and true, riding a white horse: Re 19:11-16. The angel in the sun: Re 19:17-21. Satan bound for one-thousand years: Re 20:1-3. The thrones of judgment, and the resurrection, and the release of Satan: Re 20:1-10. The great white throne: Re 20:11. The opening of the Book of Life: Re 20:12. Death and hell (gehenna): Re 20:14. The New Jerusalem: Re 21. The River of Life: Re 22:1. The Tree of Life: Re 22:2'.

Thompson Chain Topics provides links for the word vision as: 'Examples of Notable: Ge 15:1; 46:2; Eze 37:1; Ac 9:10; 10:3,11; 16:9; 18:9; 22:18; 23:11; 2Co 12:1; Re 1:12. Prophetic: Isa 1:1; 21:2; Eze 11:24; 12:27; 37:2; 47:1; Da 8:1; Am 1:1; Ob 1:1; Na 1:1. Of Christ, full of Compassion: Lu 7:13; 19:5; Joh 5:6; 11:33. The Danger of the Misuse of: Ps 119:37; Pr 4:25; Isa 33:15; Mt 5:29. Dimness of Vision in old age: Ge 27:1; 48:10; 1Sa 3:2; 4:15; Ec 12:3. Divine, Comprehends all Human Life: Ge 6:5; Ex 3:9; 2Sa 22:28; 2Ch 16:9; Ps 11:4; 34:15; 139:16; Jer 32:19; Am 9:8; Zec 4:10. Dominates Life: Looking Backward arrests Progress, Lot's Wife: Ge 19:26. Looking Christward, Saves: Nu 21:9; Joh 3:14-15. Looking at Difficulties, Depresses, Peter sinks: Mt 14:29-30. Looking heavenward, Glorifies: Ac 7:55. Earthly, A Source of Temptation: To Eve: Ge 3:6. To Lot: Ge 13:10,12. To Achan: Jos 7:21; Ps 119:37. To Christ: Mt 4:8; 1Jo 2:16. heavenly Vision, Beholds the Glory of Things to Come: Ps 17:15; Isa 6:1; 33:17; Eze 1:1; 8:3; Joh 17:24; 1Co 13:12; 1Jo 3:2; Re 22:4. Spiritual, General References to: Given in answer to Prayer: 2Ki 6:17. Afflictions Prepare For: Job 42:5; Isa 29:18. Heart Purity Essential to: Mt 5:8. Believers Alone Possess: Joh 14:19. The Holy Spirit the Author of: Joh 16:14-15. Uses the Telescope of Faith: Heb 11:27'.

Torrey's Topical Textbook provides links for the word vision as: 'God often made known His will by: Ps 89:19. God especially made Himself known to prophets by: Nu 12:6. OFTEN ACCOMPANIED BY: A representative of the divine person and glory: Isa 6:1. An audible voice from heaven: Ge 15:1; 1Sa 3:4-5. An appearance of angels: Lu 1:22,11; 24:23; Ac 10:3. An appearance of human beings: Ac 9:12; 16:9. Frequently difficult and perplexing to those who received them: Da 7:15; 8:15; Ac 10:17. OFTEN COMMUNICATED: In the night season: Ge 46:2; Da 2:19. In a trance: Nu 24:16; Ac 11:5. Often recorded for the benefit of the people: Hab 2:2. Often multiplied for the benefit of the people: Ho 12:10. MENTIONED IN SCRIPTURE: To Abraham: Ge 15:1. To Jacob: Ge 46:2. To Moses: Ex 3:2-3. To Samuel: 1Sa 3:2-15. To Nathan: 2Sa 7:4,17. To Eliphaz: Job 4:13-16. To Isaiah: Isa 6:1-8. To Ezekiel: Eze 1:4-14; 8:2-14; 10; 11:24; 37:1-10; 40-48. To Nebuchadnezzar: Da 2:28; 4:5. To Daniel: Da 2:19; 7; 8; 10. To Amos: Am 7:1-9; 8:1-6; 9:1. To Zechariah: Zec 1:8; 3:1; 4:2; 5:2; 6:1. To Paul: Ac 9:3,6; 16:9; 18:9; 22:18; 27:23; 2Ch 12:1-4. To Ananias: Ac 9:10-11. To Cornelius: Ac 10:3. To Peter: Ac 10:9-17. To John: Re 1:12; 4-22. Sometimes withheld for a long season: 1Sa 3:1. The withholding of a great calamity: Pr 29:18; La 2:9. False prophets pretended to have seen: Jer 14:14; 23:16. The prophets of God skilled in interpreting: 2Ch 26:5; Da 1:17'.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition for this word is: 'o continue; to rest or abide in a place for a time indefinite'. Forms of the word remain are found in this Gospel in: this sentence and in: 9:17, 10:7.

The Treasury of Scripture Knowledge provides links for this sentence as: 'for. Joh 13:24; Ac 12:17; 19:33; 21:40 General references. exp: Lu 1:62.'.

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C1-S20 (Verse 23) The follow-up.

And it came to pass,
that,
as soon as the days of his ministration were accomplished,
he departed to his own house.

Zacharias went home as soon as possible. In this sentence, and the next couple of sentences, we read that God kept His promise to the parents of John the Baptist and Elizabeth became pregnant with John the Baptist.

We find forms of the word ministration in: Luke 1:23; Acts 6:1; 2Corinthians 3:7-9; 2Corinthians 9:13. Webster's 1828 defines this word as: 'The act of performing service as a subordinate agent; agency; intervention for aid or service. --Because their widows were neglected in the daily ministrations. Acts.6. 1. Office of a minister; service; ecclesiastical function. As soon as the days of his ministration were ended. Luke 1.'. Please also see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. Please also see the notes for Proverbs 9 Study and Ephesians C4S7 about the word ministry. Please also see the note for 1Corinthians C12S5 about the word administration.

Please see the note for John 19:28 about the word accomplish. Webster's 1828 defines this word as: '1. To complete; to finish entirely. That He would accomplish seventy years in the desolation of Jerusalem. Dan. 9 2. To execute; as to accomplish a vow, wrath or fury. Lev. 13 and 20. 3. To gain; to obtain or effect by successful exertions; as to accomplish a purpose. Prov. 13. 4. To fulfill or bring to pass; as, to accomplish a prophecy. This that is written must yet be accomplished in me. Luke, 22. 5. To furnish with qualities which serve to render the mind or body complete, as with valuable endowments and elegant manners'. Forms of the word accomplish are found in this Gospel in: this sentence and in: 2:6, 2:21, 2:22, 9:31, 12:50, 18:31, 22:37.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines depart as: '1. To go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. To go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'. Forms of the word depart are found in this Gospel in: this sentence and in: 1:38, 2:29, 2:37, 4:13, 4:42, 5:8, 5:13, 5:25, 7:24, 8:35, 8:37, 8:38, 9:4, 9:6, 9:33, 9:39, 10:30, 10:35, 12:59, 13:27, 13:31, 21:21, 24:12.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:33 about the phrase house of Jacob. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:33 about the phrase house of Jacob. Forms of the word house are found in this Gospel in: this sentence and in: 1:27, 1:33, 1:40, 1:56,, 1:69, 2:4, 4:38, 5:19, 5:24, 5:25, 5:29, 6:4, 6:4, 6:49, 7:6, 7:10, 7:36, 7:37, 7:44, 8:27, 8:39, 8:41, 8:49, 8:51, 9:4, 9:61, 10:5, 10:7, 10:8, 10:38, 11:17, 11:24, 12:3, 12:24, 12:39, 12:42, 12:52, 13:25, 13:35, 14:1, 14:21,, 14:23, 15:8, 15:25, 16:4, 16:27, 17:31, 18:14, 18:29, 19:5, 19:9, 19:46, 20:47, 22:10, 22:11, 22:54.

The Treasury of Scripture Knowledge provides links for this sentence as: 'the days. 2Ki 11:5-7; 1Ch 9:25'.

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C1-S21 (Verse 24-25) God kept His promise.

And after those days his wife Elisabeth conceived,
and hid herself five months,
saying,
Thus, hath the Lord dealt with me in the days wherein he looked on me,
to take away my reproach among men.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the preparation of the parents of John the Baptist (Luke 1:5-25).

Back in Luke 1:6 it said And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. Jews assumed that a barren woman was under judgment from God for some deep sin. Luke 1:6 tells us, Elizabeth did not have any deep sin. Therefore, she felt that her pregnancy was proof that she had been judged by the Lord and found to be innocent of any deep sin. This reference also uses Lord for God the Father since this time is, technically, still part of the Old Testament.

1Corinthians 4:5 says: Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. Too often religious people judge others, especially other children of God. God allows it to continue for a time, as our account tells us God did here. He allowed this to continue until Elisabeth was past the time that she could physically conceive. God did this for at least three reasons. The first was to prove the faith of Elisabeth and Zacharias. The second was to get undeniable proof that will be used when God judges those religious people who condemned Elisabeth and Zacharias. The third, and most important reason, was so that God would get the glory for the birth of John the Baptist. God provided this sign that John the Baptist was His messenger.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

We find forms of the word conceived occurring 61 times in 59 verses of the Bible and, in New Testament, in: Matthew 1:20; Luke 1:24; Luke 1:31; Luke 1:36; Luke 2:21; Acts 5:4; Romans 9:10; Hebrews 11:11; James 1:15. Webster's 1828 defines this word as: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart. Forms of the word LOOK are found in this Gospel in: this sentence and in: 2:38, 6:10, 7:19, 7:20, 9:16, 9:38, 9:62, 10:32;, 12:46, 19:5, 21:1, 21:26, 21:28, 22:56, 22:61.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition for this word is: 'To censure in terms of opprobrium or contempt'. Forms of the word are found in this Gospel in: this sentence and in: 6:22, 11:45.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: 2Ki 4:17; Lu 1:36.'.

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C1-S22 (Verse 26-27) Another part of the account.

First Step: Gabriel was sent with another message.

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee,
named Nazareth,
To a virgin espoused to a man whose name was Joseph,
of the house of David;

Second Step: Who the message was to.

and the virgin's name was Mary.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21.

Our sentence starts with And in the sixth month, which sets the time at the sixth month of the pregnancy of Elisabeth.

Here we see that the descendants of king David are no longer in Bethlehem, where it was prophesied (Micah 5:2) that the Messiah would be born. God let the devils drive all of the descendants of king David out of Bethlehem in their effort to stop this prophecy. Yet, as we read later in the Gospels, God still fulfilled this prophecy. However, at this time, Mary and Joseph are in Nazareth of Galilee. In His adult life, Jesus also lived here and Matthew 2:23 tells us that this fulfills another prophecy. In addition, the popular opinion of Jews was that nothing good could come from Nazareth (John 1:45-46).

Our sentence introduces the people who were assumed to be the physical parents of Jesus. As the reader should know, Joseph was not the father of Jesus and Mary was the mother of His physical body but His Spirit came strictly from God. Mary is not 'the mother of God'.

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). The northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11)'. The word Galilee is found in this Gospel in: this sentence and in: 2:3, 2:4, 3:1, 4:14, 4:31, 4:44, 5:17, 8:26, 17:11, 23:5, 23:6, 23:49, 23:55, 24::6.

We find forms of the word Nazareth only in the New Testament and 29 times there. It is found in the Gospel of Luke in: 2:4, 2:39, 2:51, 4:16, 4:34, 18:37, 24:19. Easton's Bible Dictionary defines this word as: 'separated, generally supposed to be the Greek form of the Hebrew netser, a "shoot" or "sprout." Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region. This city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Lu 2:39), and here the angel announced to the Virgin the birth of the Messiah (Lu 1:26-28). Here Jesus grew up from his infancy to manhood (Lu 4:16); and here he began his public ministry in the synagogue (Mt 13:54), at which the people were so offended that they sought to cast him down from the precipice whereon their city was built (Lu 4:29). Twice they expelled him from their borders (Lu 4:16-29; Mt 13:54-58); and he finally retired from the city, where he did not many mighty works because of their unbelief (Mt 13:58), and took up his residence in Capernaum. Nazareth is situated among the southern ridges of Lebanon, on the steep slope of a hill, about 14 miles from the Sea of Galilee and about 6 west from Mount Tabor. It is identified with the modern village en-Nazirah, of six or ten thousand inhabitants. It lies "as in a hollow cup" lower down upon the hill than the ancient city. The main road for traffic between Egypt and the interior of Asia passed by Nazareth near the foot of Tabor, and thence northward to Damascus. It is supposed from the words of Nathanael in John 1:46 that the city of Nazareth was held in great disrepute, either because, it is said, the people of Galilee were a rude and less cultivated class, and were largely influenced by the Gentiles who mingled with them, or because of their lower type of moral and religious character. But there seems to be no sufficient reason for these suppositions. The Jews believed that, according to Mic 5:2, the birth of the Messiah would take place at Bethlehem, and nowhere else. Nathanael held the same opinion as his countrymen, and believed that the great "good" which they were all expecting could not come from Nazareth. This is probably what Nathanael meant. Moreover, there does not seem to be any evidence that the inhabitants of Galilee were in any respect inferior, or that a Galilean was held in contempt, in the time of our Lord. (See Dr. Merrill's Galilee in the Time of Christ.) The population of this city (now about 10,000) in the time of Christ probably amounted to 15,000 or 20,000 souls. "The so-called 'Holy House' is a cave under the Latin church, which appears to have been originally a tank. The 'brow of the hill', site of the attempted precipitation, is probably the northern cliff: the traditional site has been shown since the middle ages at some distance to the south. None of the traditional sites are traceable very early, and they have no authority. The name Nazareth perhaps means 'a watch tower' (now en-Nasrah), but is connected in the New Testament with Netzer, 'a branch' (Isa 4:2; Jer 23:5; Zec 3:8; 6:12; Mt 2:23), Nazarene being quite a different word from Nazarite."'.

Please see the note for 2Corinthians 11:2 about the word virgin. The Morrish Bible Dictionary defines virgin as: 'Used symbolically for those in separation from evil. Paul had espoused the saints at Corinth to one husband to 'present them as a chaste virgin to Christ.' 2Co 11:2: cf. Re 14:4. In their natural application the words apply to both sexes, and in 1Co 7:36-37 it is perhaps better translated 'his virginity.'.

Please see the note for 2Corinthians 11:2 about the word espouse. Webster's 1828 dictionary defines this word is: ''(2Sa 3:14), to betroth. The espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people (Jer 2:2; Mt 1:18; 2Co 11:2).'.

The exact phrase of: house of David is found in: 1Samuel 20:16; 2Samuel 3:1; 2Samuel 3:6; 1Kings 12:19-20; 1Kings 12:26; 1Kings 13:2; 1Kings 14:8; 2Kings 17:21; 1Chronicles 17:24; 2Chronicles 8:11; 2Chronicles 10:19; 2Chronicles 21:7; Nehemiah 12:37; Psalms 30:1; Psalms 122:5; Isaiah 7:2; Isaiah 7:13; Isaiah 22:22; Jeremiah 21:12; Zechariah 12:7-8; Zechariah 12:10; Zechariah 12:12; Zechariah 13:1; Luke 1:26-27. This phrase refers to king David and all of his descendants including God's Christ.

There are several different Mary mentioned in the Gospels and I will not sort them out as there can be arguments over such identification and I see no doctrinal purpose of such. The reader can do as he wishes on this sort. In this sentence, this Mary is the mother of Jesus.

The Treasury of Scripture Knowledge provides links for this sentence as: 'the sixth. Lu 1:24 the angel. Lu 1:19 a city. Lu 2:4; Mt 2:23; Joh 1:45-46; 7:41 General references. exp: Lu 1:36.
General references. Lu 2:4-5; Ge 3:15; Isa 7:14; Jer 31:22; Mt 1:18,21,23'.

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C1-S23 (Verse 28) The message from the angel.

Equivalent Section: God's opinion of Mary.

And the angel came in unto her,
and said,
Hail,
thou that art highly favoured,
the Lord is with thee:

Equivalent Section: Mary's place among people.

blessed art thou among women.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21.

This greeting sounds great. The angel said : thou (you personally) art highly favoured and blessed art thou (you personally) among women. Now match this with 2:34-35 which says: Yea, a sword shall pierce through thy own soul also, and more along that line. Ask any loving mother of an adult child who they would choose to die if they had to choose between themselves and their child. Now realize that Mary was at the foot of the cross while the child from her body hung there and was first beat so badly that he no longer looked human (Isaiah 55:14).

Now think about how the Roman Catholic Church has perverted this reference to make a prayer (idolatry) that claims that she is greater, and a better representative to God, than the Lord Jesus Christ.

Now consider our Second Equivalent Section (blessed art thou) along with what has already been revealed in this note and consider that the popular definition of blessed is 'happy'. I very seriously doubt if Mary was 'happy' while experiencing the events mentioned, along with similar events such as the time that Jesus refused her and her children (Matthew 12:46-49; Mark 3:32-34; Luke 8:19-21).

Now, look at the equivalency of our sentence. Here, we are told that someone who is blessed has the Lord with them personally and that they are highly favoured. It should be obvious that this is true only of someone is blessed by God and does not hold true if they are blessed by a man. Thus, while the blessing from God might make us the opposite of 'happy', we can be sure of everlasting spiritual benefits because of the regard which God gives to us.

We find the (lower-case) word hail occurring 33 times in 29 verses of the Bible and meaning: 'frozen water that falls from the sky'. We find the (upper-case) word Hail only in: Matthew 26:49; Matthew 27:29; Mark 15:18; Luke 1:28; John 19:3. The meaning of the (upper-case) word is: 'a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, "Rejoice" (Lu 1:8). Used in mockery in Mt 27:29' (Easton's Bible Dictionary).

We find forms of the word favor / favour occurring 90 times in 89 verses of the Bible and, in New Testament, in: Luke 1:28, Luke 1:30; Luke 2:52; Acts 2:47; Acts 7:10; Acts 7:46; Acts 25:3. Webster's 1828 defines this word as: '1. Kind regard; kindness; countenance; propitious aspect; friendly disposition. His dreadful navy, and his lovely mind, Gave him the fear and favor of mankind. The king's favor is as dew on the grass. Prov. 19. God gave Joseph favor and wisdom in the sight of Pharaoh. Acts 7. Favor is deceitful, and beauty is vain. Prov. 31. 2. Support; defense; vindication; or disposition to aid, befriend, support, promote or justify. To be in favor of a measure, is to have a disposition or inclination to support it or carry it into effect. To be in favor or a party, is to be disposed or inclined to support it, to justify its proceedings, and to promote its interests. 3. A kind act or office; kindness done or granted; benevolence shown by word or deed; any act of grace or good will, as distinguished from acts of justice or remuneration. To pardon the guilty is a favor; to punish them is an act of justice. 4. Lenity; mildness or mitigation of punishment. I could not discover the lenity and favor of this sentence. 5. Leave; good will; a yielding or concession to another; pardon. But, with your favor, I will treat it here. 6. The object of kind regard; the person or thing favored. All these his wondrous works, but chiefly man. His chief delight and favor. 7. A gift or present; something bestowed as an evidence of good will; a token of love; a knot of ribbons; something worn as a token of affection. 8. A feature; countenance. Not used. 9. Advantage; convenience afforded for success. The enemy approached under favor of the night. 10. Partiality; bias. A challenge to the favor, in law, is the challenge of a juror on account of some supposed partiality, by reason of favor or malice, interest or connection.
FA'VOR, v.t. 1. To regard with kindness; to support; to aid or have the disposition to aid, or to wish success to; to be propitious to; to countenance; to befriend; to encourage. To favor the cause of a party, may be merely to wish success to it, or it may signify to give it aid, by counsel, or by active exertions. Sometimes men professedly favor one party and secretly favor another. The lords favor thee not. 1Sam. 29. Thou shalt arise, and have mercy on Zion; for the time to favor her, yea, the set time is come. Ps. 102. O happy youth! and favored of the skies. 2. To afford advantages for success; to facilitate. A weak place in the fort favored the entrance of the enemy; the darkness of the night favored his approach. A fair wind favors a voyage. 3. To resemble in features. The child favors his father. 4. To ease; to spare. A man in walking favors a lame leg'.

Thompson Chain Topics provides links for the word favor as: 'Favour, Divine: Examples of: Ge 4:4; 6:8; 39:21; Ex 2:25; 33:12; 1Sa 2:26; 2Ki 13:23; Job 33:26; Pr 3:4; 8:35; 12:2; 18:22; Lu 1:30; 2:52; Ac 7:46. Invoked: Ge 43:29; Nu 6:25; Ps 31:16; 67:1; 80:3; 119:135; Isa 33:2; Da 9:17. Promised to Saints: Ps 89:17; Isa 30:18; 60:10; 62:4; 65:19; Jer 32:41; Ho 1:10; Am 5:15; Zep 3:17. The Possession of, Characterized as "Pleasing God": Renders Life Secure: Pr 16:7. A Characteristic of Christ: Mt 3:17; Joh 8:29. The Aim of the True Minister: 1Th 2:4. The Christian Duty: 1Th 4:1. Enoch an Example of: Heb 11:5. Benevolence a Means of: Heb 13:16; 1Jo 3:22. Favour, Human: Ex 3:21; 11:3; 1Sa 16:22; Es 2:15; Lu 2:52; Ac 2:47; Ro 14:18. Favour, King's: Pr 16:15; 19:12; 29:26; Mt 24:45. (Divine Grace Bestows Unmerited Favours): De 9:5; Da 9:18; Ro 4:16; 9:16; Tit 3:5'.

Torrey's Topical Textbook provides links for the word favor as: 'Christ the special object of: Lu 2:52. IS THE SOURCE OF: Mercy: Isa 60:10. Spiritual life: Ps 30:5. Spiritual wisdom leads to: Pr 8:35. Mercy and truth lead to: Pr 3:3-4. SAINTS. Obtain: Pr 12:2. Encompassed by: Ps 5:12. Strengthened by: Ps 30:7. Victorious through: Ps 44:3. Preserved through: Job 10:12. Exalted in: Ps 89:17. Sometimes tempted to doubt: Ps 77:7. Domestic blessings traced to: Pr 18:22. Disappointment of enemies an assured evidence of: Ps 41:11. Given in answer to prayer: Job 33:26. Pray for: Ps 106:4; 119:58. Plead, in prayer: Ex 33:12; Nu 11:15. To be acknowledged: Ps 85:1. THE WICKED: Uninfluenced by: Isa 26:10. Do not obtain: Isa 27:11; Jer 16:13. Exemplified: Naphtali, De 33:23. Samuel, 1Sa 2:26. Job, Job 10:12. The Virgin Mary, Lu 1:28,30. David, Ac 7:46'.

Please see the notes for Romans C12S9; 1Corinthians C10S13 and Galatians C3-S10 about the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. Forms of the word bless are found in this Gospel in: this sentence and in: Luke 1:42, 1:45, 1:48, 1:68, 2:28, 2:34, 6:20, 6:21, 6:21, 6:22, 6:28, 7:23, 9:16, 10:23, 11:27, 11:28, 12:37, 12:35, 12:43, 13:35, 14:14, 14:15, 19:38, 23:29, 24:30, 24:50, 24:51, 24:53.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines woman as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. This tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. This is fulfilled in the relationship of the church to Christ. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'. Forms of the word woman are found in this Gospel in: this sentence and in: 1:42, 4:26, 7:28, 7:37, 7:39, 7:44, 7:45, 7:46, 7:50, 8:2, 8:43, 8:47, 10:38, 11:27, 13:11, 13:12, 13:16, 13:21, 15:8, 17:35, 20:32, 22:57, 23:27, 23:49, 23:55, 24:10, 24:22, 24:24.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Hail. Da 9:21-23; 10:19 exp: Joh 19:3. highly favoured. or, graciously accepted, or much graced. Lu 1:30; Ho 14:2; Eph 1:6 the Lord. Jg 6:12; Isa 43:5; Jer 1:18-19; Ac 18:10 exp: Ru 2:4; 1Sa 3:19. blessed. Lu 1:42; 11:27-28; Jg 5:24; Pr 31:29-31; Mt 12:48 General references. exp: Jg 5:24'.

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C1-S24 (Verse 29) Mary's reaction to the message.

And when she saw him,
she was troubled at his saying,
and cast in her mind what manner of salutation this should be.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21. In this section we see that she receives a different response from the angel than Zacharias received because she never doubted his word. Our sentence tells us that she was troubled at his saying and she tried to figure out what he was leading up to saying (cast in her mind what manner of salutation this should be), but she did not doubt.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: 'To agitate; to disturb; to put into confused motion'.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition for this word is: 'Inclination; will; desire; a sense much used, but expressing less than settled purpose'. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded. Forms of the word are found in this Gospel in: this sentence and in: 8:35, 10:27, 12:29.

Please see the note for 1Peter C1S4 about the word manner (singular). The functional definition for this word is: 'Form; method; way of performing or executing'. Forms of the word are found in this Gospel in: this sentence and in: 66, 6:23, 7:39, 8:25, 9:55, 11:42, 20:31, 24:17.

Please see the note for Philippians 4:21 about the words salute / salutation. The functional definition for this word is: 'Salutations may be classed under the two heads of conversational and epistolary. The salutation at meeting consisted in early times of various expressions of blessing, such as "God be gracious unto thee," Ge 43:29'. Forms of the word are found in this Gospel in: this sentence and in: 1:41, 1:44, 10:4.

The Treasury of Scripture Knowledge provides links for this sentence as: 'she was. Lu 1:12; Mr 6:49-50; 16:5-6; Ac 10:4 and cast. Lu 1:66; 2:19,51 what. Jg 6:13-15; 1Sa 9:20-21; Ac 10:4,17'.

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C1-S25 (Verse 30) The message of comfort from the angel.

Equivalent Section: Have comfort.

And the angel said unto her,
Fear not,
Mary:

Equivalent Section: Why.

for thou hast found favour with God.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21.

Here, as with Zacharias, the first thing that the angel does is to try and calm fears. He is delivering good news and not bad news. In addition, just as with Zacharias, Mary recognizes the angel for what he is.

Our sentence has two Equivalent Sections withe the First Equivalent Section telling Mary to have comfort and the Second Equivalent Section telling her why. Our next sentence starts with the word And, which adds it to the reason why Mary should find comfort. The sentence after that gives us a prophecy about Jesus.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the note for Luke 1:28 about the word favor / favour. The functional definition for this word is: 'Kind regard; kindness; countenance; propitious aspect; friendly disposition'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:13; 12:32; Isa 41:10,14; 43:1-4; 44:2; Mt 28:5; Ac 18:9-10; 27:24; Ro 8:31; Heb 13:6 exp: Ge 6:8; 49:18.'.

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C1-S26 (Verse 31) The purpose of the angel's visit.

And,
behold,
thou shalt conceive in thy womb,
and bring forth a son,
and shalt call his name JESUS.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. The message of this sentence was prophesized in Isaiah 7:14 and fulfilled in Luke 2:21. We also have a matching account in Matthew 1:18-25. Mary is the only person in recorded history that became pregnant directly from God and without the intervention of a man. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Please also see the notes for this sentence, in the Lord Jesus Christ Study, for more links to related Bible references.

All of the verses and notes for Matthew 2 and Luke 2 deal with the birth and early life of Jesus. They need to be considered together. In time sequence, the account in Luke happens before the account in Matthew. The capitalization, the name of JESUS, is directly tied to the name Saviour. While the name of Jesus is: 'a literal physical man', when the Bible uses all caps, the direct application is switched to Saviour.

It is important to notice that the response from Mary, in the second next sentence, does not show doubt but only asks for clarification. This is a critical difference from the response by Zacharias and the resulting response from the angel shows us that it is OK to ask for clarification if we do not doubt.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Luke 1:24 about the word conceive. The functional definition for this word is: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

Please see the note for Luke 1:15 about the word womb. Webster's 1828 defines this word as: '1. The uterus or matrix of a female; that part where the young of an animal is conceived and nourished till its birth. 2. The place where any thing is produced. The womb of earth the genial seed receives. 3. Any large or deep cavity. Womb of the morning, in Scripture, the clouds, which distill dew; supposed to be emblematic of the church bringing forth multitudes to Christ. Psalm 110.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'thou. Lu 1:27; Isa 7:14; Mt 1:23; Ga 4:4 exp: Mt 1:21. and shalt. Lu 1:13; 2:21; Mt 1:21,25'.

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C1-S27 (Verse 32-33) God's description of Mary's son.

Equivalent Section: What Mary's son will be.

He shall be great,
and shall be called the Son of the Highest:

Equivalent Section: What position her son will have.

and the Lord God shall give unto him the throne of his father David:

Equivalent Section: What her son will do.

First Step: He will reign.

And he shall reign over the house of Jacob for ever;

Second Step: For how long.

and of his kingdom there shall be no end.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21.

Please see the references from The Treasury of Scripture Knowledge, below, for where this sentence was prophesied in the Old Testament and where it is referenced in the New Testament.

Our sentence has three Equivalent Sections with the First Equivalent Section telling us the most important position that Mary's son will have, the Second Equivalent Section telling us that He will fulfill prophecy, and the Third Equivalent Section telling us about His future reign on Earth for 1,000 years and for eternity in the new Earth. These sections of the sentence are equivalent because each tell us about something that only the Son of God. could accomplish.

In our First Equivalent Section, please notice the upper-case word Highest, which lets us know that this is a name for God the Father and, this makes Jesus the Son of God. Further, He is great because of all that He did which only 'God in Human flesh' could do.

In our Second Equivalent Section, we see the phrase Lord God used for God the Father acting in His role as Lord of Israel and appointing Jesus to the eternal position on the throne of his father David. This is different from the position referenced in the Third Equivalent Section because the Third Equivalent Section is actually talking about the role of Christ. In addition, the Jews had a problem with this prophecy as we see in Matthew 22:41-46 and Luke 20:40-44 where Jesus asked the Jewish religious leaders: And he said unto them, How say they that Christ is David's son? And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? The problem was that it went against the Jewish religious traditions while not going against the Bible. Thus, we have an example that warns us against holding to religious traditions which go against what the Bible literally says.

We find forms of the word highest in: Psalms 18:13; Psalms 87:5; Proverbs 8:26; Proverbs 9:3; Ecclesiastes 5:8; Ezekiel 17:3; Ezekiel 17:22; Ezekiel 41:7; Matthew 21:9; Mark 11:10; Luke 1:32; Luke 1:35; Luke 1:76; Luke 2:14; Luke 6:35; Luke 14:8; Luke 19:38; Luke 20:46. The International Standard Bible Encyclopedia defines this word as: 'hi'-est (`elyon; hupsistos): The translation of `elyon, used frequently of God and commonly translated "Most High" (Ps 18:13, "The Highest gave his voice," the Revised Version (British and American) "Most High"; Ps 87:5, "the highest himself," the Revised Version (British and American) "Most High"; Eze 41:7, "the lowest (chamber) to the highest"); of tsammereth, the foliage of a tree (as if the wool or hair of trees), "the highest branch" (Eze 17:3,12, the Revised Version (British and American) "top," "lofty top"); of ro'sh, "head," "top" (Pr 8:26, "the highest part of the dust of the world," the King James Version margin "the chief part," the Revised Version (British and American) "the beginning of," margin "sum"); gappe marom, "on the ridges of the heights" (Pr 9:3, "the highest places of the city"); ghabhoah me`al gabhoah, literally, "one high (powerful) who is above the high (oppressor)," is translated "he that is higher than the highest" (Ec 5:8), the Revised Version (British and American) "one higher than the high (regardeth)." In the New Testament, hupsistos (like `elyon) is used of God (Lu 1:32, "the Son of the Highest," Lu 1:35, "the power of the Highest," Lu 1:76, "the prophet of the Highest"; Lu 6:35, "the children of the Highest," in these places the Revised Version (British and American) has "Most High"); we have also "Hosanna in the highest" (Mt 21:9; Mr 11:10; see HOSANNA ), "Glory to God in the highest" (Lu 2:14), "Glory in the highest" (Lu 19:38); protoklisia, "the first reclining-place" (at table), the chief place at meals, the middle place in each couch of the triclinium (Robinson), is rendered (Lu 14:8), "the highest room," the Revised Version (British and American) "chief seat"; "room" was introduced by Tyndale; Wycliff had "the first place"; protokathedria (protos, "first," kathedra, "seat"), "the first or chief seat," is rendered (Lu 20:46) "the highest seats," the Revised Version (British and American) "chief seats" Wycliff "the first chairs." "The Highest" as a term for God appears (2 Esdras 4:11,34, the Revised Version (British and American) "Most High"; The Wisdom of Solomon 6:3, hupsistos; Ecclesiasticus 28:7, the Revised Version (British and American) "Most High"). W. L. Walker'.

The phrase his father David speaks of fulfilling God's promise that Christ would be a physical descendent of king David (Psalms 89:4-5; 2Samuel 7:12-16; 2Samuel 7:29; 1Kings 9:5; 1Chronicles 17:10-14; 1Chronicles 22:10).

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Forms of the word give are found in this Gospel in: this sentence and in: 1:77-79, 4:6, 4:10, 6:30, 6:38, 8:10, 8:18, 8:55, 9:13, 10:7, 10:19, 11:3, 11:7, 11:8, 11:11, 11:11, 11:13, 11:29, 11:36, 11:41, 12:32, 12:33, 12:42, 12:48, 12:51, 12:58, 14:9, 15:12, 16:2, 16:12, 17:16, 17:18, 17:27, 18:12, 19:8, 19:15, 19:24, 19:26, 20:10, 20:16, 20:22, 20:35, 21:15, 21:23, 22:5, 22:19, 23:2.

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary defines throne as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. The throne of Solomon is described at length in 1Ki 10:18-20'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The phrase house of Jacob is 'a reference to the physical descendants of Jacob, who are the Jews'. this phrase is found in: Genesis 46:27; Exodus 19:3; Psalms 114:1; Isaiah 2:5-6; Isaiah 8:17; Isaiah 10:20; Isaiah 14:1; Isaiah 29:22; Isaiah 46:3; Isaiah 48:1; Isaiah 58:1; Jeremiah 2:4; Jer 5:20; Ezekiel 20:5; Amos 3:13; Am 9:8; Obadiah 1:17-18; Micah 2:7; Micah 3:9; Luke 1:33.

Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us' Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Please also see the notes for Verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

The Treasury of Scripture Knowledge provides links for this sentence as: 'shall be great. Lu 1:15; 3:16; Mt 3:11; 12:42; Php 2:9-11 the Son. Lu 1:35; Mr 5:7; 14:61; Joh 6:69; Ac 16:17; Ro 1:4; Heb 1:2-8 give. 2Sa 7:11-13; Ps 132:11; Isa 9:6-7; 16:5; Jer 23:5-6; 33:15-17; Eze 17:22-24; 34:23-24; 37:24-25; Am 9:11-12; Mt 28:18; Joh 3:35-36; 5:21-29; 12:34; Ac 2:30,36; Eph 1:20-23; Re 3:7 General references. exp: 2Sa 7:16; Ps 89:4; Eze 45:7.'.

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C1-S28 (Verse 34) Mary asks for understanding.

Then said Mary unto the angel,
How shall this be,
seeing I know not a man?

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21.

Here, we see Mary ask for clarification. She receives the answer, and does not receive a rebuke, because she never expressed doubt.

This is a fulfillment of Isaiah 7:4. We also saw God give Abraham and Sarah a child when they were too old to physically conceive, but this is the first, and only, time that God impregnated a woman without using a man. Thus, we see the phrase only begotten Son in: John 1:18; John 3:16; John 3:18; Hebrews 11:17; 1John 4:9.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. In this particular sentence, the word know is used for sexual knowledge. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Jg 13:8-12; Ac 9:6 exp: Ge 15:8.'.

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C1-S29 (Verse 35) Understanding is given.

Equivalent Section: How it will happen.

And the angel answered and said unto her,
The Holy Ghost shall come upon thee,
and the power of the Highest shall overshadow thee:

Equivalent Section: The results of that action.

therefore also that holy thing which shall be born of thee shall be called the Son of God.

The angel Gabriel talks with Mary (mother of Jesus) in Luke 1:26-38 about the birth of Jesus. His birth is also reported in Matthew 1:18-21. Please also see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the title Holy thing. In addition, please use the links in the sentence outline, above, to access related notes in other Studies

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that this is an answer to the question found in the prior sentence and the Second Equivalent Section telling us the consequence (therefore) of this answer. The consequence is that her son will be the only person whose physical father is God. Adam was created from the dust of the ground and a woman was not used in his creation. Others, such as Isaac, were created using a man and a woman, but the creation of Jesus is unique in all of history.

Please see the note for 1:32 about the word highest. The International Standard Bible Encyclopedia defines this word as: 'hi'-est (`elyon; hupsistos): The translation of `elyon, used frequently of God and commonly translated "Most High" (Ps 18:13, "The Highest gave his voice," the Revised Version (British and American) "Most High"; Ps 87:5, "the highest himself," the Revised Version (British and American) "Most High"; Eze 41:7, "the lowest (chamber) to the highest"); of tsammereth, the foliage of a tree (as if the wool or hair of trees), "the highest branch" (Eze 17:3,12, the Revised Version (British and American) "top," "lofty top"); of ro'sh, "head," "top" (Pr 8:26, "the highest part of the dust of the world," the King James Version margin "the chief part," the Revised Version (British and American) "the beginning of," margin "sum"); gappe marom, "on the ridges of the heights" (Pr 9:3, "the highest places of the city"); ghabhoah me`al gabhoah, literally, "one high (powerful) who is above the high (oppressor)," is translated "he that is higher than the highest" (Ec 5:8), the Revised Version (British and American) "one higher than the high (regardeth)." In the New Testament, hupsistos (like `elyon) is used of God (Lu 1:32, "the Son of the Highest," Lu 1:35, "the power of the Highest," Lu 1:76, "the prophet of the Highest"; Lu 6:35, "the children of the Highest," in these places the Revised Version (British and American) has "Most High"); we have also "Hosanna in the highest" (Mt 21:9; Mr 11:10; see HOSANNA ), "Glory to God in the highest" (Lu 2:14), "Glory in the highest" (Lu 19:38); protoklisia, "the first reclining-place" (at table), the chief place at meals, the middle place in each couch of the triclinium (Robinson), is rendered (Lu 14:8), "the highest room," the Revised Version (British and American) "chief seat"; "room" was introduced by Tyndale; Wycliff had "the first place"; protokathedria (protos, "first," kathedra, "seat"), "the first or chief seat," is rendered (Lu 20:46) "the highest seats," the Revised Version (British and American) "chief seats" Wycliff "the first chairs." "The Highest" as a term for God appears (2 Esdras 4:11,34, the Revised Version (British and American) "Most High"; The Wisdom of Solomon 6:3, hupsistos; Ecclesiasticus 28:7, the Revised Version (British and American) "Most High"). W. L. Walker'.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition is: 'The act of coming into life, or of being born'. Please see the note for Colossians C1S3 about the word firstborn. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'The Holy Ghost. Lu 1:27,31; Mt 1:20 that. Job 14:4; 15:16; 25:4; Ps 51:5; Eph 2:3; Heb 4:15; 7:26-28 the Son of God. Lu 1:32; Ps 2:7; Mt 14:33; 26:63-64; 27:54; Mr 1:1; Joh 1:34,49; 20:31; Ac 8:37; Ro 1:4; Ga 2:20 exp: Da 3:25. General references. exp: Ex 40:12; Lu 18:19.'.

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C1-S30 (Verse 36) An additional message.

Equivalent Section: What has happened.

And,
behold,
thy cousin Elisabeth,
she hath also conceived a son in her old age:

Equivalent Section: When it happened.

and this is the sixth month with her,
who was called barren.

Here the angel tells Mary that the mother of John the Baptist is pregnant. The announcement of the miracle of Elizabeth (mother of John the Baptist) becoming pregnant is reported in: Luke 1:7-13.

When women get pregnant, they usually like to tell their women friends. In addition, Mary would know that her cousin Elisabeth was too old to conceive naturally. And, since Mary had just been told that she would conceive while being a virgin, she would have no problem believing that Elisabeth also had a miraculous conception, especially since it was an anger who told her this truth. With all of this, it is natural for Mary to go visit Elisabeth, as we are told later in this chapter. In addition, if the reader considers the apparent age difference between the two woman, Elisabeth may very well acted like another mother to Mary.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Luke 1:24 about the word conceived. The functional definition for this word is: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:24-26 exp: 2Ki 4:17.'.

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C1-S31 (Verse 37) Why the prior sentence happened.
For with God nothing shall be impossible.

This sentence is often quoted and applied to many different things which do not match the context where it is found. That leads to doctrinal error which does gender strifes while God's people are instructed But foolish and unlearned questions avoid, knowing that they do gender strifes. (2Timothy 2:23). You can hear foolish questions like: 'Can God make a rock so big that He can't lift it?' The simple answer is to tell people that they are using the way of Satan to take this sentence out of context in order to pervert it.

The message of this sentence is also found in Mark 10:27 and Luke 18:27.

Our sentence starts with the word For, which means that it is giving a reason why the prior sentence is true. The context is that God has promised to do a good thing which is a miracle and impossible by natural means. The context does not promise that God can do anything. God can not lie. God can not sin. God can not act foolishly. None of these truths violate the message from the angel when the message is kept within the context.

Please see the note for Mark 10:27 about the word impossible. Webster's 1828 defines this word as: 'That cannot be. It is impossible that two and two should make five, or that a circle and a square make five, or that a circle and a square should be the same thing, or that a thing should be, and not be at the same time. There are two kinds of impossibilities; physical and moral. That is a physical impossibility, which is contrary to the law of nature. A thing is said to be morally impossible, when in itself it is possible, but attended with difficulties or circumstances which give it the appearance of being impossible'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'with. Lu 18:27; Ge 18:14; Nu 11:23; Job 13:2; Jer 32:17,27; Zec 8:6; Mt 19:26; Mr 10:27; Php 3:21 General references. exp: Lu 18:27; Ac 26:8.'.

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C1-S32 (Verse 38) Mary accepts God's plan for her life.

First Step: Mary accepts he position.

And Mary said,
Behold the handmaid of the Lord;

Second Step: Mary expresses her submission.

be it unto me according to thy word.

In our two Step sentence, Mary first states that she is a humble servant of God (Behold the handmaid of the Lord) and then says that she accepts anything that the Lord God decides to do with her.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

We find forms of the word handmaid occurring 57 times in 49 verses of the Bible and, in the New Testament, in: Luke 1:38, Luke 1:48 and Acts 2:18. The Morrish Bible Dictionary defines this word as: 'These words often refer in scripture to a female slave, as applied to Hagar the Egyptian, Ge 25:12; but were also used by women themselves as a term of humility, as when Hannah spake to Jehovah and to Eli, 1Sa 1:11,16,18; as Abigail to David, 1Sa 25:24-41; and by Mary and Elizabeth as handmaids of the Lord. Lu 1:38,48'. Please also see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Behold. 2Sa 7:25-29; Ps 116:16; Ro 4:20-21 be. Ps 119:38'.

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C1-S33 (Verse 38) The results of Mary's acceptance.
And the angel departed from her.

He left after completing his purpose.

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C1-S34 (Verse 39-40) Mary acts on the message from the angel.

First Step: Mary went to the house.

And Mary arose in those days,
and went into the hill country with haste,
into a city of Juda;

Second Step: Mary entered the house.

And entered into the house of Zacharias,
and saluted Elisabeth.

Our sentence has two Steps with the First Step telling us about Mary traveling across country and the Second Step telling us what she did when she got there. Please see the note in The Treasury of Scripture Knowledge, below, to understand more about this sentence. There is a very good chance that she walked the distance, just like Jesus walked that distance more than once in His Earthly ministry.

There is a high probability that Mary knew that Elizabeth had lived with shame most of her adult life because she was barren. Therefore, it is also highly likely that Mary made this journey to share joy with Elizabeth that she was now pregnant and that her shame, among the Jews, was taken away. This speaks of the character of Mary that the would take this type of journey to encourage another woman.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' To ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Forms of these words are found in this Gospel in: this sentence and in: 2:34, 4:38, 4:39, 5:23, 5:24, 6:8, 6:8, 6:48, 7:14, 7:16, 8:24, 8:54, 8:55, 9:7-8, 9:19, 9:46, 11:7, 11:8, 11:31, 11:32, 12:54, 13:25, 15:14, 15:18, 15:20, 17:19, 18:33, 21:10, 22:46, 23:1, 24:7, 24:12, 24:38, 24:46.

We find the phrase hill country only in: Joshua 13:6; Joshua 21:11; Luke 1:39 and Luke 1:65. The Morrish Bible Dictionary defines this phrase as: 'Any part of the range of hills that runs through Palestine from north to south, in distinction from the plains towards the Mediterranean or the Jordan; and in distinction from the Shephelah which is a region in Judah that runs between the hill country and the plain on the west, called the 'lowlands.' Jos 13:6; Lu 1:39,66.'.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'Properly, the land lying about or near a city; the territory situated in the vicinity of a city.'. Forms of the word country are found in this Gospel in: this sentence and in: 1:65, 2:8, 3:3, 4:23, 4:24, 4:37, 8:26, 8:34, 8:37, 9:12, 15:13, 15:15, 19:12, 20:9, 21:21, 23:26.

Please see the note for John 11:31 about the word haste / hastily. Webster's 1828 defines this word as: '1. Celerity of motion; speed; swiftness; dispatch; expedition; applied only to voluntary beings, as men and other animals; never to other bodies. We never say, a ball flies with haste. The king's business required haste. l Sam.21. 2. Sudden excitement of passion; quickness; precipitance; vehemence. I said in my haste, all men are liars. Ps.116. 3. The state of being urged or pressed by business; as, I am in great haste'.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

The Treasury of Scripture Knowledge provides links for this sentence as: 'into. Jos 10:40; 15:48-59; 21:9-11 city. This was most probably Hebron, a city of the priests, and situated in the hill country of Judea, (Jos 11:21; 21:11,13,) about 25 miles south of Jerusalem, and nearly 100 from Nazareth. Such was the intense desire of Mary's mind to visit and communicate with her relative Elisabeth, that she scrupled not to undertake this long journey to effect her purpose.'.

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C1-S35 (Verse 41-42) The results of the presence of Jesus.

Equivalent Section: The reaction to the presence of Jesus.

First Step: John the Baptist reacts to the presence of Jesus.

And it came to pass,
that,
when Elisabeth heard the salutation of Mary,
the babe leaped in her womb;

Second Step: Elizabeth was blessed by the presence of Jesus.

and Elisabeth was filled with the Holy Ghost:

Equivalent Section: Elizabeth responds to the presence of Jesus

And she spake out with a loud voice,
and said,
Blessed art thou among women,
and blessed is the fruit of thy womb.

1:41-45 is a single unit of prophecy that Elisabeth said and that Mary responded to in 1:46-55. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected.

The Roman Catholic Church took part of this sentence and made it into a prayer of worship to a devil who answers to the name of Mary and poses as the mother of Jesus and claims to be 'the Mother of God'. Not only are they using the way of Satan when they take part of this sentence out od context and pervert it, but Their claims are not substantiated by facts.

There can be problems with pregnancies because the baby received its blood type from the father and that blood type is not compatible with the blood type of the mother. This is called 'the RH Factor'. In a similar way, Jesus received His Devine nature from His physical father (the Holy Ghost) and not from Mary. In addition, the response from Mary (1:46-47) recognizes that Mary also needed a Saviour (My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour). That proves the doctrine from the Roman Catholic Church is a lie from a devil.

With these truths in mind, we can look at the structure of our sentence and see the truth that it gives us. Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word And, which adds it to the First Equivalent Section. Yes, both Equivalent Sections give us the same message but the structure emphasizes the limit on the interpretation of the Second Equivalent Section.

The First Equivalent Section has two Steps with the First Step telling us that the babe ('John the Baptist') first reacted through the power of the Holy Ghost then the mother (Elisabeth) reacted (was filled with the Holy Ghost) in the Second Step. After she was filled with the Holy Ghost then she prophesied what is in our Second Equivalent Section and in the next sentence (which is added by starting with the word And). If the reader truly thinks about what it reported, the only way that Elisabeth could know the things which she said is through the power of the Holy Ghost because Mary had not yet had an opportunity to tell her anything and it was too early in Mary's pregnancy for her to be showing any signs.

We also need to note that the definition of the word bless is what is provided below and it is not 'happy' as the popular doctrinal error claims. Mary received a prophecy of: Yea, a sword shall pierce through thy own soul also (2:35). She watched her first born die on a cross after He had been beaten to the point that He no longer looked human. No, this pregnancy was not designed to make her 'happy' but it did make her blessed.

We also need to note that the fruit of thy womb was Jesus. Isaiah 53:3 says: He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Many Roman Catholics love the painting of The Laughing Jesus and like to believe that blessed means 'happy'. However, that does not match the Bible and leads people into doctrinal error, especially when they are not 'happy' with what God does in their life.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

There are several Mary mentioned in the Bible. This Mary is the mother of Jesus.

We find forms of the word babe in: Exodus 2:6; Psalms 8:2; Psalms 17:14; Isaiah 3:4; Matthew 11:25; Matthew 21:16; Luke 1:41; Luke 1:44, Luke 2:12, Luke 2:16, Luke 10:21; Romans 2:20; 1Corinthians 3:1; Hebrews 5:13; 1Peter 2:2. Easton's Bible Dictionary defines this word as: 'used of children generally (Mt 11:25; 21:16; Lu 10:21; Ro 2:20). It is used also of those who are weak in Christian faith and knowledge (1Co 3:1; Heb 5:13; 1Pe 2:2). In Isa 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem. '.

Nave's Topical Bible provides links for the word babe as: 'In the mouths of, is praise perfected: Mt 21:16. A symbol of the guileless: Ps 8:2; Mt 11:25; Lu 10:21. A symbol of the children of the kingdom of heaven: Mt 18:2-6; Mr 10:15; Lu 18:17. Of weak Christians: Ro 2:20; 1Co 3:1; Heb 5:13; 1Pe 2:2'.

We find forms of the word leap in: Genesis 31:10, Genesis 31:12; Leviticus 11:21; Deuteronomy 33:22; 2Samuel 6:16; 2Samuel 22:30; 1Kings 18:26; Job 41:19; Psalms 18:29; Psalms 68:16; Song 2:8; Isaiah 35:6; Joel 2:5; Zephaniah 1:9; Luke 1:41; Luke 1:44; Luke 6:23; Acts 3:8; Acts 3:8; Acts 14:10; Acts 19:16. Webster's 1828 defines this word as: '1. To spring or rise from the ground with both feet, as man, or with all the feet, as other animals; to jump; to vault; as, a man leaps over a fence, or leaps upon a horse. A man leapeth better with weights in his hands than without. 2. To spring or move suddenly; as, to leap from a horse. 3. To rush with violence. And the man in whom the evil spirit was, leaped on them and overcame them - Acts 19. 4. To spring; to bound; to skip; as, to leap for joy. 5. To fly; to start. Job. 41. He parted frowning from me, as if ruin leaped from his eyes. Our common people retain the Saxon aspirate of this word in the phrase, to clip it, to run fast. LEAP, v.t. 1. To pass over by leaping; to spring or bound from one side to the other; as, to leap a wall, a gate or a gulf; to leap a stream. But the phrase is elliptical, and over is understood. 2. To compress; as the male of certain beasts.
LEAP, n. 1. A jump; a spring; a bound; act of leaping. 2. Space passed by leaping. 3. A sudden transition of passing. 4. The space that may be passed at a bound. 'Tis the convenient leap I mean to try. 5. Embrace of animals. 6. Hazard, or effect of leaping.'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'Used for offspring of any type of life'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C8S21 about the word firstfruits. Forms of the word fruit are found in this Gospel in: this sentence and in: 3:8, 3:9, 6:43, 6:44, 8:8, 8:14, 8:15, 12:17, 12:18, 13:6, 13:7, 13:9, 20:10, 22:18.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Blessed art. Lu 1:28,48; Jg 5:24 blessed is. Lu 19:38; Ge 22:18; Ps 21:6; 45:2; 72:17-19; Ac 2:26-28; Ro 9:5; Heb 12:2 General references. exp: Jg 5:24.'.

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C1-S36 (Verse 43) Elizabeth expresses her new revelation.

And whence is this to me,
that the mother of my Lord should come to me?

1:41-46 is a single unit of prophecy that Elisabeth said and that Mary responded to in 1:46-55. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected.

Here we see Elisabeth ask where (whence) did the command come from which caused Mary to walk for days in order to visit Elisabeth because of the pregnancy of Elisabeth. Luke informs us that Mary made this decision based upon the information that she received from the angel, but God knew how she would react before God had the angel inform Mary. Therefore, all of this really came from God, including the prophecy and other reactions to the Holy Ghost, which were mentioned in the prior sentence.

This is the second time in the book of Luke where Lord is applied to Jesus. The first was a prophecy of John the Baptist's ministry in Luke 1:17. Here, the mother of John the Baptist is the first Jew to have her heart turned to accept Jesus as Lord. Jesus, of course, is still in Mary's womb. Elizabeth could only know that Jesus was Lord by revelation of God. While still in Mary's womb, Jesus was not acting in the power and glory of His role as Lord. Here, Elizabeth is prophesying and calling Jesus by His title in recognition of the future time that He will have the full position, including all of His power and glory.

The Treasury of Scripture Knowledge provides links for this sentence as: 'whence. Lu 7:7; Ru 2:10; 1Sa 25:41; Mt 3:14; Joh 13:5-8; Php 2:3 my. Lu 20:42-44; Ps 110:1; Joh 13:13; 20:28; Php 3:8'.

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C1-S37 (Verse 44) The cause of her new revelation.

For,
lo,
as soon as the voice of thy salutation sounded in mine ears,
the babe leaped in my womb for joy.

Our sentence starts with the word For and tells us why the prophecy, in the prior sentences, was true. The action of this sentence (the babe leaped in my womb for joy) was only possible through the power of the Holy Ghost. In addition, our sentence shows us that true Biblical joy is spiritually motivated while happiness comes from the physical. The world tries to tell us that joy comes from physical things.

Our sentence does tell us that as soon as the voice of thy salutation sounded in mine ears, which means that there was a physical trigger, but that physical trigger did not cause the joy or Elisabeth, and her baby, would have the same reaction every time she heard the voice of Mary. No, this was a reaction to this spiritually important event starting, that is, the salvation of all mankind was started with the pregnancy of Mary.

Please see the note for Luke 1:41 about the word babe. Easton's Bible Dictionary defines this word as: 'used of children generally (Mt 11:25; 21:16; Lu 10:21; Ro 2:20). It is used also of those who are weak in Christian faith and knowledge (1Co 3:1; Heb 5:13; 1Pe 2:2). In Isa 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem. '.

The Treasury of Scripture Knowledge provides links for this sentence as: 'the babe. Lu 1:41'.

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C1-S38 (Verse 45) The results of true Biblical belief.

And blessed is she that believed:
for there shall be a performance of those things which were told her from the Lord.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the Visit by Mary and birth of John the Baptist (Luke 1:39-80).

Please see the note for this sentence in the Lord Jesus Christ Study as it explains that Lord, in this sentence, references God the Father and that the she and her of this sentence can be equally applied to Mary and to Elisabeth since they each received promises from God and each acted, in belief, on those promises.

Please notice that our sentence uses blessed is in the present-tense and believed in the past-tense but also uses shall be a performance in the future-tense. This gives us a time sequence for God keeping His promises. Thus, we are blessed just as soon as we believe (receive the promise in a personal way) because there is no question about God fulfilling His promises. However, all Biblical promises from God come with the understanding that God decides when and how He keeps His promises. The devil gets people to doubt God, and God's promises, by convincing them that they can dictate the when and how. When that does not work, they then doubt God, and God's promises instead of admitting that they were wrong to try and dictate to God when and how He keeps His promises.

Please see the note for Romans C15S23 about the word perform. The functional definition for this word is: 'To do; to execute; to accomplish'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'blessed. Lu 1:20; 11:27-28; 2Ch 20:20; Joh 11:40; 20:29 that believed: for there. or, which believed that there, etc.'.

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C1-S39 (Verse 46-47) Mary expresses personal worship.

And Mary said,
My soul doth magnify the Lord,
And my spirit hath rejoiced in God my Saviour.

This sentence quotes from Psalms 34:1-8.

There are several verses in each of the four gospels that tell about John the Baptist. This reference is part of the visit by Mary to John's mother and birth of John the Baptist (Luke 1:39-80). In addition, there are several Mary in the Bible. This Mary is the mother of Jesus.

This is one of several verses which tell us that God the Father is our Saviour. In the Bible, Saviour is a role that God the Father, the Son of God and the Holy Ghost all have much like a father and a mother both have the role of parent. Please see all of the verses under Verses - Saviour for a better understanding of this fact. Please use all of the links in the sentence outline, above, to see all of the related notes which contain doctrine not presented in this note.

As already mentioned, this sentence, which Mary spoke, is a clear confession that she needed a Saviour. This disproves the doctrine of devils, which is pushed by the Roman Catholic Church, and which presents Mary as sinless and having greater authority than God.

In addition to that truth, we see that our sentence uses a lower-case spirit. The Bible consistently uses an upper-case Spirit when addressing God and uses the lower-case spirit for men and devils. As explained in the note for this sentence, within the Word Study on Spirit, God's Holy Spirit stirs our personal spirit so that we will do the work of God but our personal spirit is different from God's Holy Spirit.

Our sentence also has the words soul and spirit with each doing a different action, which points to the difference between our soul and spirit. If the reader uses the link, in the sentence outline above, to go the Word Study on Spirit, then use the link after the note to go to Home in that Study, they will see the Biblical definition of spirit, which is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality. The Bible gives us three types of spirits: God's Holy Spirit, devils and our spirit. The Bible always capitalizes the word Spirit when speaking about God's Holy Spirit. Our inner-most being is our spirit with it distinguished from our soul. Finally, most people understand that devils are evil spirits who war against God and seek the destruction and damnation of all people. There are no 'daemons' in the Bible and when people speak about 'daemons' they usually mean the evil spiritual beings which the Bible calls devils.. Now, compare that definition to the definition of soul, in the word definitions below, and you will have the Biblically defined differences between our soul and spirit.

What we see Mary say, in our sentence, is that her soul doth magnify the Lord. (the word doth is a life-style doing.) She is saying that she has set, as a life-style, thinking of the Lord as high and mighty and far above any other being. She has also, as a life-style, set the will of God for her personal life far above any will that her flesh or the world or doctrines from religion (devils) and that she has dedicated her life to doing the will of God. (That is what she said back in 1:38). As a result of doing these things, we see that she added (and) my spirit hath rejoiced in God my Saviour. That is: her inner-most being (my spirit) has started a life-style rejoicing (hath rejoiced) in God my Saviour. We also see that her motivation is that God is her personal Saviour. That is: regardless of what happens in this short life, she has a personal relationship with god and is assured that she will spend eternity with God my Saviour.

Our sentence starts with the word And because this response from Mary was added to the promise from God that Elisabeth spoke in the prior sentence.

Please see the notes for Romans C13S1; Psalms 119:20 about the word soul. The functional definition for this word is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul. Forms of the word are found in this Gospel in: this sentence and in: 2:35, 10:27, 12:19, 12:20, 21:19.

Please see the note for Philippians 1:19-20 about the word magnified. The functional definition for this word is: 'To make great or greater; to increase the apparent dimensions'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. 1Sa 2:1; Ps 34:2-3; 35:9; 103:1-2; Isa 24:15-16; 45:25; 61:10; Hab 3:17-18; Ro 5:11; 1Co 1:31; 2Co 2:14; Php 3:3; 4:4; 1Pe 1:8 exp: Ps 126:3.
God. Lu 2:11; Isa 12:2-3; 45:21-22; Zep 3:14-17; Zec 9:9; 1Ti 1:1; Tit 2:10,13; 3:4-6 exp: Ps 106:21; 1Ti 2:3. General references. exp: Ps 35:9; 92:4; Isa 43:11.'.

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C1-S40 (Verse 48) The cause of Mary's personal worship.

Equivalent Section: What God did for Mary.

For he hath regarded the low estate of his handmaiden:

Equivalent Section: The recognized results of God's act in the life of Mary.

for,
behold,
from henceforth all generations shall call me blessed.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. This is the first thing that Mary says that God's might (next sentence) has done.

Our sentence has two Equivalent Section with each starting with the word For and each giving us a reason why Mary said My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour in the prior sentence. First, in our First Equivalent Section, we see her say: he hath regarded the low estate of his handmaiden. That is: she recognizes that God saw her need of salvation (the low estate of his handmaiden) and has saved her for evermore (hath regarded).

Secondly, in our Second Equivalent Section, we see her say: henceforth all generations shall call me blessed. Yes, people say this because she is the mother of Jesus, and because the Roman Catholic Church has tried to make her 'the mother of God', but the context has made this statement to be based first upon her personal salvation and secondly on God's will for her life. Unfortunately, too many people have let doctrines from religion, and the opinion of society (this world) make them regard their personal salvation as something far less than it actually is. In addition, many saved people have not submitted to the will of God for their personal life. Therefore, they are not receiving the blessings of salvation that God wants to give them and they can not say My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. Therefore, many saved people do not believe that their own personal salvation will cause rom henceforth all generations shall call (them) blessed.

Please see the notes for Romans C14S9 and Philippians 2:29-30 about the word regard. The functional definition for this word is: 'give it special significance or value'.

Please see the note for Romans C12S12 about the word estate. The functional definition for this word is: 'Condition or circumstances of any person or thing, whether high or low. In law, the interest, or quantity of interest, a man has in lands, tenements, or other effects. Estates are real or personal. Real estate consists in lands or freeholds, which descent to heirs; personal estate consists in chattels or movables, which go to executors and administrators'.

Please see the note for Luke 1:38 about the word handmaid. The Morrish Bible Dictionary defines this word as: 'These words often refer in scripture to a female slave, as applied to Hagar the Egyptian, Ge 25:12; but were also used by women themselves as a term of humility, as when Hannah spake to Jehovah and to Eli, 1Sa 1:11,16,18; as Abigail to David, 1Sa 25:24-41; and by Mary and Elizabeth as handmaids of the Lord. Lu 1:38,48'. Please also see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Colossians C1S6 about the word generation. Easton's Bible Dictionary defines Generation as: 'Ge 2:4, "These are the generations," means the "history." Ge 5:1, "The book of the generations," means a family register, or history of Adam. Ge 37:2, "The generations of Jacob" = the history of Jacob and his descendants. Ge 7:1, "In this generation" = in this age. Ps 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps 73:15, "The generation of thy children" = the contemporary race. Isa 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In Mt 1:17, the word means a succession or series of persons from the same stock. Mt 3:7, "Generation of vipers" = brood of vipers. Mt 24:34, "This generation" = the persons then living contemporary with Christ. 1Pe 2:9, "A chosen generation" = a chosen people.
The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Ge 15:16, "In the fourth generation" = in four hundred years (comp. Ge 15:13; Ex 12:40). In De 1:35; 2:14 a generation is a period of thirty-eight years'. Forms of the word are found in this Gospel in: this sentence and in: 1:50, 3:7, 7:31, 9:41, 11:29, 11:30, 11:31, 11:32, 11:50-51, 16:8, 17:25, 21:32.

The Treasury of Scripture Knowledge provides links for this sentence as: 'regarded. 1Sa 1:11; 2:8; 2Sa 7:8,18-19; Ps 102:17; 113:7-8; 136:23; 138:6; Isa 66:2; 1Co 1:26-28; Jas 2:5-6 all. Lu 1:28,42; 11:27; Ge 30:13; Mal 3:12'.

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C1-S41 (Verse 49) Mary states the worthiness of God.

First Step: Mary recognizes what God did.

For he that is mighty hath done to me great things;

Second Step: Mary recognizes why God did it.

and holy is his name.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. In this sentence she says that God acted to show His might and His holiness.

Our sentence starts with the word For and tells us why Mary can be positive of what she said in the prior sentence. Here she testifies that she personally knows that God has saved her for evermore and that God has started His plan and will for her personal life. That is what we see in our First Step and our Second Step tells us how Mary reacted to what God did in her life and that she realized God's motivation in what He did.

The expression holy is his name says that holy is a name for God and that the power and authority (name) of God is because He is holy. That is: one ()of many) reason that Satan is not as powerful and does not have the same authority is because he is not holy and, therefore, is not whole and complete and consistent. Satan, like all evil beings, does what he thinks will work and then when he finds a circumstance where his method does not work, he changes his method and proves that he is inconsistent. His inconsistency proves that he does not have enough knowledge, understanding and wisdom to consider every possibility and every consequence before deciding on the way that he will do something. God never changes and His holiness never changes.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he. Ge 17:1; Ps 24:8; Isa 1:24; 63:1; Jer 10:6; 20:11 hath. Ps 71:19-21; 126:2-3; Mr 5:13; Eph 3:20 and. Ex 15:11; 1Sa 2:2; Ps 99:3,9; 111:9; Isa 6:3; 57:15; Re 4:8; 15:4 General references. exp: Ps 126:3.'.

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C1-S42 (Verse 50) Mary recognizes what God wants to do for all people.
And his mercy is on them that fear him from generation to generation.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. This is the second thing that Mary says that God did through His might. The weak can not show mercy but true mercy only comes from a being that is so powerful that showing true mercy does not threaten them.

Please be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Our sentence is added to the prior by starting with the word And. This lets us know that Mary had a true Biblical fear of the Lord. According to this sentence, she also expected to pass this true Biblical fear of the Lord to her children because she says, in our sentence, from generation to generation. Finally, our sentence tells us that she expects this action to result in her future generations receiving mercy from God. We see this come true in the fact that no other lost people were visited by the resurrected Lord Jesus other than her other children. Her sons James and Jude ended up writing two epistles that are in our Bible but they were not saved until after the resurrection.

While the prior sentence and this sentence might not seem like prophecy, if the reader honestly looks at what Mary says, as a single unit, that is recorded in 1:46-55, it should be obvious that she can know the things said there only by the power of God's Holy Spirit. Since these sayings include future events, the entire unit is prophecy.

Please see the notes for Romans C12S1; Colossians C3S8 about the word mercy. The functional definition for this word is: 'not getting the punishment that you deserve'. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Forms of the word mercy are found in this Gospel in: this sentence and in: 1:54, 1:58, 1:72, 1:78, 6:36; 10:37, 16:24, 17:13; 18:13; 18:38; 18:39.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Ge 17:7; Ex 20:6; 34:6-7; Ps 31:19; 85:9; 103:11,17-18; 115:13; 118:4; 145:19; 147:11; Mal 3:16-18; Re 19:5'.

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C1-S43 (Verse 51) The third results of God's power.

First Step: God displayed His power.

He hath shewed strength with his arm;

Second Step: God used His power.

he hath scattered the proud in the imagination of their hearts.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. This is the third thing that Mary says that God did through His might when He scattered the proud in the imagination of their hearts and proved to them that they did not have the power to oppose God.

The phrase He hath shewed strength is a literal statement of what God did while the phrase with his arm must be taken symbolically because we can not be positive that God the father has an arm like we do. However, the symbolic usage is pretty much consistent and matches the definition from Easton's Bible Dictionary, which is: 'used to denote power (Ps 10:15; Eze 30:21; Jer 48:25). It is also used of the omnipotence of God (Ex 15:16; Ps 89:13; 98:1; 77:15; Isa 53:1; Joh 12:38; Ac 13:17)'. (We find forms of the word arm occurring 126 times in 117 verses of the Bible and, in the New Testament, in: Mark 9:36; Mark 10:16; Luke 1:51; Luke 2:28; Luke 11:21; John 12:38; Acts 13:17; 1Peter 4:1.)

We need to remember that the context of our sentence4 is prophecy. Therefore, the meaning of our First Step (He hath shewed strength with his arm) is: 'God has shown His mighty strength with his arm by daring all of the devils to stop Him and then fulfilling hundreds of prophecies (every fulfilled prophecy) exactly as he said He would in spite of giving the devils hundreds of years to prepare their efforts to stop Him'.

In our Second Step we see how God dealt with ministers of the devils, who claim to be priests or other representatives of various religions. The Treasury of Scripture Knowledge, below, provides some links to where the Bible reports God doing this, and there are many more references in the Bible. I personally like the example of Elijah cutting off the heads of 850 false prophets in 1Kings 18. However, the reader can use their own example so long as it is from the Bible and matches what is said in our Second Step.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition for this word is: 'This quality is called also power and force. But force is also used to denote the effect of strength exerted, or the quantity of motion'.

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

Please see the note for Mark 7:21-23 about the word pride. The functional definition for this word is: 'Inordinate self-esteem; an unreasonable conceit of one's own superiority in talents, beauty, wealth, accomplishments, rank or elevation in office, which manifests itself in lofty airs, distance, reserve, and often in contempt of others. Martial pride looks down on industry'.

We find forms of the word imagination in: Genesis 6:5; Genesis 8:21; Genesis 11:6; De 29:19; Deuteronomy 31:21; 1Chronicles 28:9; 1Chronicles 29:18; Job 6:26; Job 21:27; Psalms 2:1; Psalms 10:2; Psalms 21:11; Psalms 38:12; Psalms 62:3; Psalms 140:2; Proverbs 6:18; Proverbs 12:20; Jeremiah 3:17; Jeremiah 7:24; Jeremiah 9:14; Jeremiah 11:8; Jeremiah 13:10; Jeremiah 16:12; Jeremiah 18:12; Jeremiah 23:17; Lamentations 3:60-61; Hosea 7:15; Nahum 1:9; Nahum 1:11; Zechariah 7:10; Zechariah 8:17; Luke 1:51; Acts 4:25; Romans 1:21; 2Corinthians 10:5. Webster's 1828 defines this word as: 'The power or faculty of the mind by which it conceives and forms ideas of things communicated to it by the organs of sense. Imagination I understand to be the representation of an individual thought. Our simple apprehension of corporeal objects, if present, is sense; if absent, is imagination conception. Imagination, in its proper sense, signifies a lively conception of objects of sight. It is distinguished from conception, as a part from a whole. The business of conception is to present us with an exact transcript of what we have felt or perceived. But we have also a power of modifying our conceptions, by combining the parts of different ones so as to form new wholes of our own creation. I shall employ the word imagination to express this power. I apprehend this to be the proper sense of the word, if imagination be the power which gives birth to the productions of the poet and the painter. We would define imagination to be the will working on the materials of memory; not satisfied with following the order prescribed by nature, or suggested by accident, it selects the parts of different conceptions, or objects of memory, to form a whole more pleasing, more terrible, or more awful, than has ever been presented in the ordinary course of nature. The two latter definitions give the true sense of the word, as now understood. 1. Conception; image in the mind; idea. Sometimes despair darkens all her imaginations. His imaginations were often as just as they were bold and strong. 2. Contrivance; scheme formed in the mind; device. Thou hast seen all their vengeance, and all their imaginations against me. Lam.3. 3. Conceit; an unsolid or fanciful opinion. We are apt to think that space, in itself, is actually boundless; to which imagination, the idea of space of itself leads us. 4. First motion or purpose of the mind. Gen.6.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'shewed. Ex 15:6-7,12-13; De 4:34; Ps 52:9; 63:5; 89:13; 98:1; 118:15; Isa 40:10; 51:9; 52:10; 63:12; Re 18:8 he hath scattered. Ex 15:9-11; 18:11; 1Sa 2:3-4,9-10; Job 40:9-12; Ps 2:1-6; 33:10; 89:10; Isa 10:12-19; Jer 48:29-30; Da 4:37; 5:25-31; 1Pe 5:5 the imagination. Ge 6:5; 8:21; De 29:19-20; Ro 1:21; 2Co 10:5 General references. exp: Isa 26:6; 40:23; Jer 49:15; Ob 1:2; Mt 23:12.'.

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C1-S44 (Verse 52) The fourth results of God's power.

He hath put down the mighty from their seats,
and exalted them of low degree.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. This is the fourth thing that Mary says that God did through His might when God reversed the order of who was in power among men.

The prior sentence spoke about people who claim to have religious power. Now this sentence speaks about those people who claim physical power. The next sentence speaks about those who claim to have financial power. The sentence after that speaks about those who claim to have social-political power.

The world expects the mighty to rule but our first phrase says that God hath put down the mighty from their seats (removed them from the seat of power). Our second phrase tells us that God lifts up people whom the world says will never be lifted up. The Treasury of Scripture Knowledge, below, provides references to some places where the Bible reports God doing these things and there are many other similar reports in the Bible. This action demonstrates God's power like all of this prophecy declares.

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'set: This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ.

Please see the note for 2Corinthians 10:3-6 about the word exalt. The functional definition for this word is: 'To raise high; to elevate in power, wealth, rank or dignity'.

We find forms of the word degree in: 2Kings 20:9-11;1Chronicles 15:18;1Chronicles 17:17;Psalms 62:9;Psalms 120:1;Psalms 121:1;Psalms 122:1;Psalms 123:1;Psalms 124:1;Psalms 125:1;Psalms 126:1;Psalms 127:1;Psalms 128:1;Psalms 129:1;Psalms 130:1;Psalms 131:1;Psalms 132:1;Psalms 133:1;Psalms 134:1;Isaiah 38:8; Luke 1:52; 1Timothy 3:13; James 1:9. Webster's 1828 defines this word as: '1. A step; a distinct portion of space of indefinite extent; a space in progression; as, the army gained the hill by degrees; a balloon rises or descends by slow degrees; and figuratively, we advance in knowledge by slow degrees. Men are yet in the first degree of improvement. It should be their aim to attain to the furthest degree, or the highest degree. There are degrees of vice and virtue. 2. A step or portion of progression, in elevation, quality, dignity or rank; as a man of great degree. We speak of men of high degree, or of low degree; of superior or inferior degree. It is supposed there are different degrees or orders of angels. They purchase to themselves a good degree. 1 Tim. 3. 3. In genealogy, a certain distance or remove in the line of descent, determining the proximity of blood; as a relation in the third or fourth degree. 4. Measure; extent. The light is intense to a degree that is intolerable. We suffer an extreme degree of heat or cold. 5. In geometry, a division of a circle, including a three hundred and sixtieth part of its circumference. Hence a degree of latitude is the 360th part of the earths surface north or south of the equator, and a degree of longitude, the same part of the surface east or west of any given meridian. 6. In music, an interval of sound, marked by a line on the scale. 7. In arithmetic, a degree consists of three figures; thus, 270, 360, compose two degrees. 8. A division, space or interval, marked on a mathematical or other instrument; as on a thermometer, or barometer. 9. In colleges and universities, a mark of distinction conferred on students, as a testimony of their proficiency in arts and sciences; giving them a kind of rank, and entitling them to certain privileges. This is usually evidenced by a diploma. Degrees are conferred pro meritis on the alumni of a college; or they are honorary tokens of respect, conferred on strangers of distinguished reputation. The first degree is that of Bachelor of Arts; the second, that of Master of Arts. Honorary degrees are those of Doctor of Divinity, Doctor of Laws, etc. Physicians also receive the degree of Doctor of Medicine. By degrees, step by step; gradually; by little and little; by moderate advances. Frequent drinking forms by degrees a confirmed habit of intemperance.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'put. Lu 18:14; 1Sa 2:4,6-8; Job 5:11-13; 34:24-28; Ps 107:40-41; 113:6-8; Ec 4:14; Eze 17:24; Am 9:11; Mr 6:3; Jas 1:9-10; 4:10 General references. exp: Isa 22:19; 26:6; 40:23; Ob 1:2; Mt 23:12.'.

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C1-S45 (Verse 53) The fifth results of God's power.

First Step: God blessed those seeking help from Him.

He hath filled the hungry with good things;

Second Step: God refused to bless those thought that they did not need help from Him.

and the rich he hath sent empty away.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. This is the fifth thing that Mary says that God did through His might when God reversed the order of Earthly riches.

The world expects the rich to always be rich. The World has a saying of: 'it takes money to make money'. However, our second phrase says that God the rich he hath sent empty away. That is: their plans to make money off of the poor backfired. In addition, God made sure that the hungry , who serve Him, hath (been) filled the hungry with good things. The Treasury of Scripture Knowledge, below, provides references to some places where the Bible reports God doing these things and there are many other similar reports in the Bible. This action demonstrates God's power like all of this prophecy declares.

Please see the note for Romans C12S18 about the word hunger. The functional definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite'.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition for this word is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Please also see the note for 1Corinthians C1S2 about the word enriched. Forms of the word are found in this Gospel in: this sentence and in: 6:24, 8:14, 12:16, 12:21, 14:12, 16:1, 16:11, 16:19-21, 16:22, 18:23, 18:24, 18:25, 19:2, 21:1.

We find forms of the word empty occurring 47 times in the Bible and, in the New Testament, in: Matthew 12:44; Mark 12:3; Luke 1:53; Luke 20:10; Luke 20:11. Webster's 1828 defines this word as: 'a. 1. Containing nothing, or nothing but air; as an empty chest; empty space; an empty purse is a serious evil. 2. Evacuated; not filled; as empty shackles. 3. Unfurnished; as an empty room. 4. Void; devoid. In civility thou seemest so empty. 5. Void; destitute of solid matter; as empty air. 6. Destitute of force or effect; as empty words. 7. Unsubstantial; unsatisfactory; not able to fill the mind or the desires. The pleasures of life are empty and unsatisfying. Pleased with empty praise. 8. Not supplied; having nothing to carry. They beat him, and sent him away empty. Mark 12. 9. Hungry. My falcon now is sharp and passing empty. 10. Unfurnished with intellect or knowledge; vacant of head; ignorant; as an empty coxcomb. 11. Unfruitful; producing nothing. Israel is an empty vine. Hosca 10. Seven empty ears blasted with the east wind. Gen.41. 12. Wanting substance; wanting solidity; as empty dreams. 13. Destitute; waste; desolate. Nineveh is empty. Nah.2. 14. Without effect. The sword of Saul returned not empty. 2 Sam.1. 15. Without a cargo; in ballast; as, the ship returned empty.
EMP'TY, v.t. To exhaust; to make void or destitute; to deprive of the contents; as, to empty a vessel; to empty a well or a cistern. 1. To pour out the contents. The clouds empty themselves on the earth. Eccles.11. Rivers empty themselves into the ocean. 2. To waste; to make desolate. Jer.51.
EMP'TY, v.i. To pour out or discharge its contents. The Connecticut empties into the Sound. 1. To become empty. '.

The Treasury of Scripture Knowledge provides links for this sentence as: 'filled. Lu 6:21; 1Sa 2:5; Ps 34:10; 107:8-9; 146:7; Eze 34:29; Mt 5:6; Joh 6:11-13,35; Jas 2:5; Re 7:16-17 and. Lu 6:24; 12:16-21; 16:19-25; 18:11-14,24-25; 1Co 1:26; 4:8; Jas 2:6; 5:1-6; Re 3:17-18 General references. exp: Ps 107:9; Isa 26:6; Jer 31:25.'.

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C1-S46 (Verse 54-55) The sixth results of God's power.

First Step: God blessed Israel.

He hath holpen his servant Israel,
in remembrance of his mercy;

Second Step: God revealed truth to Israel.

As he spake to our fathers,
to Abraham,
and to his seed for ever.

1:46-55 is a single unit of prophecy that Mary said in response to the single unit of prophecy that Elisabeth said in 1:41-45. It should be obvious that these women can know these things only by the power of God's Holy Spirit. Since these sayings include future events, both entire units are prophecy. In addition, everything which Mary says shows God's power by saying how God does things in the opposite of what is expected. This is the sixth thing that Mary says that God did through His might when God took the least of nations and made them His special people.

For those people who care about the symbolic meaning of numbers, the number six (6) is supposed to represent man and this sentence is the sixth, and final, thing in Mary's prophecy which says what God did, among men, as a witness of His might and His holiness.

Ezekiel 16:1-15 symbolically says how God took the nation of Israel from being despised nobodies to having the glory that they ended up with. As explained below, the word holpen is: 'a past-tense form of the word help'. Thus, our First Step tells us that God helped the nation of Israel because of His mercy and not because they did anything to deserve God's help.

In our Second Step we see that God promised to do this (spake to) and promised His mercy for ever. However, please notice that this promise was to the group (Israel, our fathers, to Abraham, and to his seed) and not to each and every individual. God also did not promise His mercy to those who abuse it by living a life of sin and assuming that they will never reap what they sow because of God's mercy. Please pay attention to the fact that God's people are identified, in this sentence, as his servant Israel. The name of Israel is for when the man, and his descendants, were acting in response to God and not when they were acting in the flesh to fulfil the desires of the flesh. In addition, the qualifier of: his servant also makes it clear that this sentence is identifying those of God's people who were working to serve God and not those who were serving their own flesh or devils. God extended His mercy to these people and not necessarily to those who were deliberately choosing a life-style of sin.

The phrase As he spake is a reference to prophecy which God gave to the Jews and, in particular, to fulfilled prophecy. In this prophecy is a reference to prior fulfilled prophecy and an implied promise of future fulfillment of this prophecy. Indeed, the salvation provided by Jesus definitely fulfilled this prophecy for those Jews who were willing to truly serve God while being denied to those Jews who refused to serve God. In addition, once more, the phrase to his seed for ever makes this sentence, and the entire group of sentences, prophecy.

We find forms of the word holpen in: Psalms 83:8; Psalms 86:17; Isaiah 31:3; Daniel 11:34; Luke 1:54. Webster's 1828 defines this word as: 'KJV spelling for helped'. Please also see the note for 1Corinthians C12S24 about the word help.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service. Forms of the word serve / servant are found in this Gospel in: this sentence and in: 1:69-74, 2:29, 2:37, 4:8, 7:2, 7:3, 7:7, 7:8, 7:10, 10:40, 12:37, 12:38, 12:43, 12:45-46, 12:47, 14:17, 14:21, 14:21, 14:22, 14:23, 15:17, 15:19, 15:22, 15:26, 15:29, 16:13, 16:13, 17:7, 17:8, 17:9, 17:10, 19:13, 19:15, 19:17, 19:22, 20:10, 20:11, 22:26, 22:27, 22:27, 22:50.

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition for this word is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'. Forms of the word are found in this Gospel in: this sentence and in: 1:72, 16:25, 17:32, 22:19, 23:42, 24:6, 24:8.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for Hebrews 2:16 about Abraham. The functional definition is: 'the father of the faithful'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the notes for Romans 4 and James 2:21-LJC about the phrase Abraham's faith. References to Abraham are found in this Gospel in: this sentence and in: 1:73, 3:8, 3:34, 13:16, 13:28, 16:22, 16:23, 16:25, 16:29, 16:30, 19:9, 20:37.

Please see the note for Galatians C3-S17 about the word seed. The functional definition for this word is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'. Forms of the word seed are found in this Gospel in: this sentence and in: 8:5, 8:11, 13:19, 17:6, 20:28.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:70-75; Ps 98:3; Isa 44:21; 46:3-4; 49:14-16; 54:6-10; 63:7-16; Jer 31:3,20; 33:24-26; Mic 7:20; Zep 3:14-20; Zec 9:9-11 exp: Ps 117:2.
General references. Ge 12:3; 17:19; 22:18; 26:4; 28:14; Ps 105:6-10; 132:11-17; Ro 11:28-29; Ga 3:16-17 exp: Ps 117:2; Mic 7:20'.

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C1-S47 (Verse 56) Mary stayed through the birth of John the Baptist.

And Mary abode with her about three months,
and returned to her own house.

When we add the time intervals in this account we find that Mary stayed with Elisabeth until John the Baptist was born. In the last months of pregnancy, when women feel like a blimp and have a hard time moving around, most are grateful for female help, especially if the other woman is encouraging and not complaining about the extra work. Given what the Gospels report about Mary, we can assume that she was this type of help.

Now, consider the things that are not reported but are implied. Zacharias and Elizabeth lived in the hill country (C1-S34), which meant that it was a ways from Jerusalem and Zacharias probably stayed at home when he wasn't working and, probably, stayed in Jerusalem when he was working. Since he was made dumb the last time he was at work, he was probably staying home to avoid embarrassment and having a hard time communicating. That means he was probably grumping around the house and aggravating Elisabeth because of the mood he probably had and because, by all indications, she was a 'good godly submissive wife'. Talk to that type of woman (if you can find such) who has been married for several years, and ask them if they would appreciate a godly female relative staying to help deflect some of the grumpiness. Now add in how an older pregnant woman typically feels in her last trimester and ask if such a woman would appreciate help with the 'women's chores'.

Please see the note for 1Corinthians C7S9 about the word abide. The word abode is the past-tense form of the word abide. The functional definition for this word is: 'to be, or exist, to continue, to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'. Forms of these words are found in this Gospel in: this sentence and in: 2:8, 8:27, 9:4, 19:5, 21:37, 24:29.

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C1-S48 (Verse 57) John the Baptist was born.

First Step: Acknowledge the time.

Now Elisabeth's full time came that she should be delivered;

Second Step: Acknowledge the result.

and she brought forth a son.

This sentence starts a section that goes through the end of the chapter and all of the sentences prove to be connected by starting with the word And. In this section we read about how God made John the Baptist different from all other Jews and revealing this difference starts at his birth by breaking tradition for naming the baby. That was followed up with the restoration of speech to Zacharias, the father and his using that restored speech to prophesy. The chapter ends with the only thing that we are told about the childhood of John the Baptist.

Our sentence starts with the word Now, which means 'after you understand what was just said'. In the note for our first sentence, of this chapter and Gospel, it was explained that Luke did not present his gospel in time sequence order but in the order which would give perfect understanding. This requires presenting all relevant facts for one subject before starting a new subject. With our sentence starting with the word Now, we are to understand that Luke is starting a new subject and has completed all relevant facts about the prior subject. In the prior subject we saw the two women, Mary and Elisabeth, completely accepting an angel telling them that God was going to do things which were not normal and that God would use their bodied to do these things. In the section which is started by this sentence, we have people objecting to God having people doing things is a way that is not normal. Thus, Luke is dealing with two different types of people when it comes to faith and accepting that God can do whatever He wants and we have no basis for any objection. Mary and Elisabeth understood this truth. The people in the following sentences failed to understand this truth.

The note for the prior sentence pointed out that Mary stayed for another three months, which pretty much guarantees that she was there for the birth, which is reported in this sentence. Thus, we have the proof that Luke did not write in a time sequence but finished providing the understanding of one subject before moving to another subject even when that method caused a time sequence reversal. That is: this sentence actually occurred before the prior sentence in a time sequence. Therefore, we have proof that, while Luke does present certain things in a time sequence, that is not the primary ordering of his Gospel.

Now, having dealt with the contextual considerations of what came earlier, we can move unto the context of the section which this sentence starts.

As already mentioned, every sentence after this one, within our chapter, starts with the word And. That makes each sentence added to all prior sentence starting with this sentence. With that in mind, we see that Luke is starting with the actual birth of John the Baptist, but mainly relating how the people who came for the birth, and the circumcision eight days later, marvelled all because the naming went against tradition, and the speech of Zacharias was miraculously restored and Zacharias prophesied. As Luke reports, it caused the people to say: What manner of child shall this be! (1:66). After all of these other things our last sentence reports the childhood of John the Baptist, which also was not normal. Thus, the main theme of this section is that God did things outside of what was expected and what was considered to be normal.

Our sentence has two Steps with the First Step telling us that it was time for the birth and the second Step telling us that the result of the birth was a son. Zacharias and Elizabeth knew what to expect but they didn't have the methods for identifying the sex of a child before birth. Therefore, this result was expected by Zacharias and Elizabeth but probably questioned, or even doubted, by others who were there for the birth. In addition, without all of the helps that are available today, and with Elizabeth being a woman who should have been too old to have children and with this being a first child, problems were highly probable including the possibility of death of the mother and / or the child. None of that happened because of the control of God. However, with this bland reporting, it is easy to miss what a true miracle this birth truly was.

Elizabeth is only mentioned in this chapter of this Gospel and she is not mentioned elsewhere in the New Testament. She is the mother of John the Baptist.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:13; 2:6-7; Ge 21:2-3; Nu 23:19'.

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C1-S49 (Verse 58) The testimony of the birth of John the Baptist.

First Step: The birth was broadcast to others.

And her neighbours and her cousins heard how the Lord had shewed great mercy upon her;

Second Step: The effect on others.

and they rejoiced with her.

As already mentioned, every sentence from 1:57 through the end of the chapter are related with every sentence, after the first, starting with the word And, which adds it to the prior sentences in this section. Here we see that the neighbours and cousins, of Elisabeth had problems accepting that God was doing something unusual while the section prior to this one told us that Mary and Elisabeth had no problems accepting the same thing. As part of dealing with their problem believing that God would act outside of their expectations, God restored speech to Zacharias and had him prophesy.

This reference is related to Luke 1:25. In addition to the note for that sentence, please also see the note for this verse, within the Lord Jesus Christ Study, which explains how Lord is used for God the Father and how He had found Elizabeth innocent of any deep sin, which the Jews would have assumed that she must have because she was barren.

Our sentence tells us that the Lord had shewed great mercy upon her, but it was not what they assumed. It was not because she was barren and received forgiveness of some sin but because we all are sinful and need mercy and forgiveness of sin before God can use any of us for His work. Please see the account in John 9 for how what the Jews thought was evidence of great sin was actually something that God caused so that God could get glory. Likewise, our Bible makes it clear that God received great glory as a result of the birth of John the Baptist.

Back in 1:24-25 we read Elisabeth conceived, and hid herself five months. A woman can hide her pregnancy for awhile but, at a certain point, it becomes obvious, especially to other women. With Elisabeth being barren until after she went through the change of life, and with the Jewish condemnation of barren women, and with Elisabeth hiding herself for as long as she could, and with the obvious intervention by the Lord, this pregnancy became the top source of gossip for a long time. Lots of her female neighbours and her cousins would want to be able to claim that they had personally verified the gossip. Therefore, many rejoiced with her, because she was no longer barren and looked down upon by the Jews. However, many also would rejoiced with her because, now, they could be the source of juicy gossip. (PS: men can be just as bad.)

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'. Forms of the word are found in this Gospel in: this sentence and in: 10:27, 10:29, 10:36, 14:12, 15:6, 15:9.

The Treasury of Scripture Knowledge provides links for this sentence as: 'her neighbours. Lu 1:25; Ru 4:14-17; Ps 113:9 they. Lu 1:14; Ge 21:6; Isa 66:9-10; Ro 12:15; 1Co 12:26 General references. exp: Lu 1:14'.

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C1-S50 (Verse 59) The circumcision of John the Baptist.

First Step: The circumcision.

And it came to pass,
that on the eighth day they came to circumcise the child;

Second Step: Traditional naming.

and they called him Zacharias,
after the name of his father.

Here we see the busybody neighbours and cousins, of Elisabeth, proceeding to do what was normal and customary. As our account continues, we will see that their plans were stopped and God's will was done.

This was the day that boy children were to be circumcised according to the religious part of the Mosaic Law. I did not study how the exact phrase eighth day is used in the Bible, but there seems to be some doctrine attached to it of the reader wished to study it. This exact phrase is found in: Exodus 22:30; Leviticus 9:1; Leviticus 12:3; Leviticus 14:10; Leviticus 14:23; Leviticus 15:14; Leviticus 15:29; Leviticus 22:27; Leviticus 23:36; Leviticus 23:39; Numbers 6:10; Numbers 7:54; Numbers 29:35; 1Kings 8:66; 2Chronicles 7:9; 2Chronicles 29:17; Nehemiah 8:18; Ezekiel 43:27; Luke 1:59; Acts 7:8; Philippians 3:5.

Please see the notes for Galatians C2-S3 and Colossians C2S7 about the word circumcise. The Morrish Bible Dictionary defines this word as: 'To cut off the prepuce or foreskin of males; a ceremony or rite in the Jewish and Mohammedan religions. The word is applied also to a practice among some nations of performing a like operation upon females'. Morrish Bible Dictionary defines circumcision as: 'The rite appointed by God to be a token of the covenant that He made with Abraham and his seed, and also the seal of the righteousness of his faith. Every male in Abraham's house was to be circumcised, and afterwards every male of his seed on the eighth day after birth. It signified the separation of a people from the world to God. During the 40 years in the wilderness this rite was not performed, but on entering God's land all were circumcised at Gilgal, when the reproach of Egypt was rolled away. Jos 5:2-9. Circumcision became a synonym for Israel, so that they could be spoken of as 'the circumcised,' and the heathen as 'the uncircumcised.' Jg 14:3; Eze 31:18; Ac 11:3. Contrary to the design of God, circumcision became a mere formal act, when the covenant itself was disregarded, and God then speaks of Israel as having 'uncircumcised hearts.' Stephen charged the Jewish council with being 'uncircumcised in heart and ears.' Le 26:41; Ac 7:51. In Rom. 4. Abraham is shown to be 'the father of circumcision,' that is, of all that believe as the truly separated people of God.

Hence circumcision is typical of the putting off the body of the flesh by those who accept the cross as the end of all flesh, because Christ was there cut off as to the flesh: see Col 2:11: "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ;" and again, "We are the circumcision which worship God by the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Php 3:3. "Mortify therefore your members which are upon the earth." Col 3:5'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 2:21; Ge 17:12; 21:3-4; Le 12:3; Ac 7:8; Php 3:5'.

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C1-S51 (Verse 60) Correction of naming.

First Step: His mother objected to tradition.

And his mother answered and said,
Not so;

Second Step: His mother specified the correct name.

but he shall be called John.

Here we read that Elisabeth told the neighbours and cousins that they were not following traditions but were going to name the baby as commanded by God. No, Luke does not tell us these details but, if you think about it, there was sure to be far more discussion than Luke records. This is not an error. It should be obvious to anyone who is thinking that a lot happened which was not recorded in any gospel. However, we do get enough to understand the point that Luke is making and God expects us to also use our own brains so long as we are not perverting nor 'correcting' His report given through Luke.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Not. Lu 1:13; 2Sa 12:25; Isa 8:3; Mt 1:25 exp: Ac 10:14.'.

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C1-S52 (Verse 61) Objection to change from tradition.

And they said unto her,
There is none of thy kindred that is called by this name.

OK. So now we see the objection to not following tradition. God often does not follow our traditions and we are to follow God even when God goes against our traditions.

We find forms of the word kindred in: Genesis 12:1; Genesis 24:4; Genesis 24:7; Genesis 24:38; Genesis 24:40-41; Genesis 31:3; Genesis 31:13; Genesis 32:9; Genesis 43:7; Numbers 10:30; Joshua 6:23; Ruth 2:3; Ruth 3:2; 1Chronicles 12:29; 1Chronicles 16:28; Esther 2:10; Esther 2:20; Esther 8:6; Job 32:2; Psalms 22:27; Psalms 96:7; Ezekiel 11:15; Luke 1:61; Acts 3:25; Acts 4:6; Acts 7:3; Acts 7:13; Acts 7:14; Acts 7:19; Revelation 1:7; Revelation 5:9; Revelation 7:9; Revelation 11:9; Revelation 13:7; Revelation 14:6. Webster's 1828 defines this word as: 'n. from kin, kind. 1. Relation by birth; consanguinity. Like her, of equal kindred to the throne. 2. Relation by marriage; affinity. 3. Relatives by blood or marriage, more properly the former. Thou shalt go unto my country and to my kindred. Gen.26. 4. Relation; suit; connection in kind.
KIN'DRED, a. Related; congenial; of the like nature or properties; as kindred souls; kindred skies.'.

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C1-S53 (Verse 62) Attempts to have the father over-rule the mother.

And they made signs to his father,
how he would have him called.

Now the neighbours and cousins figured that they would get the 'man of the house' to over-rule his foolish wife and make her follow tradition.

Please see the note for 2Corinthians 12:12 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. The "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2.'. Forms of the word sign are found in this Gospel in: this sentence and in: 2:12, 2:34, 11:16, 11:29, 11:30, 21:7, 21:11, 21:25.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:22'.

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C1-S54 (Verse 63) The father supports the mother.

And he asked for a writing table,
and wrote,
saying,
His name is John.

We see their reaction in the next sentence. This sentence makes it clear that the 'man of the house' is not going to over-ride his wife but support her in this non-traditional naming of John the Baptist.

We find forms of the word table occurring 129 times in 109 verses of the Bible and, in the New Testament, in: Matthew 15:27; Matthew 21:12; Mark 7:4; Mark 7:28; Mark 11:15; Luke 1:63; Luke 16:21; Luke 22:21; Luke 22:30; John 2:15; John 12:2; John 13:28; Acts 6:2; Romans 11:9; 1Corinthians 10:21; 2Corinthians 3:3; Hebrews 9:2; Hebrews 9:4. The International Standard Bible Encyclopedia defines this word as: '"Table" is derived from the Latin tabula, meaning primarily "a board," but with a great variety of other significances, of which "writing-tablet" is the most important for the Biblical use of "table." So in English "table" meant at first "any surface" and, in particular, "a surface for writing," and further specialization was needed before "table" became the name of the familiar article of furniture ("object with a horizontal surface"), a meaning not possessed by tabula in Latin. After this specialization "table" in the sense of "a surface for writing" was replaced in later English by the diminutive form "tablet." But "surface for writing" was still a common meaning of "table," and in this sense it represents luach (Ex 24:12, etc.), a word of uncertain origin, plax, "something flat" (2Co 3:3; Heb 9:4), deltos, "a writing tablet" (1 Macc 8:22; 14:18,27,48), or pinakidion "writing tablet" (Lu 1:63--a rather unusual word). the American Standard Revised Version has kept the word in the familiar combination "tables of stone" (Ex 24:12, etc.), but elsewhere (Pr 3:3; 7:3; Isa 30:8; Jer 17:1; Hab 2:2; Lu 1:63) has replaced "table" by "tablet," a change made by the English Revised Version only in Isa 30:8; Lu 1:63. The table as an article of furniture is shulchan, in the Hebrew and trapezal, in the Greek. The only exceptions are Song 1:12, mecabh, "something round," perhaps a "round table," perhaps a "cushion," perhaps a "festal procession," and Mr 7:4, the King James Version kline, "couch" (so the Revised Version (British and American)), while Joh 13:28 and Joh 12:2, the King James Version "at the table," and Tobit 7:8, the King James Version "on the table," represent only the general sense of the original. Of the two regular words, shulchan is properly "a piece of hide," and so "a leather mat," placed on the ground at meal time, but the word came to mean any "table," however elaborate (e.g. Ex 25:23-30). Trapeza means "having four feet." 2Ki 4:10 seems to indicate that a table was a necessary article in even the simpler rooms. Curiously enough, however, apart from the table of shewbread there is no reference in the Bible to the form or construction of tables, but the simpler tables in Palestine of the present day are very much lower than ours. The modern "tables of the money changers" (Mr 11:15 and parallel's) are small square trays on stands, and they doubtless had the same form in New Testament times. To eat at a king's table (2Sa 9:7, etc.) is naturally to enjoy a position of great honor, and the privilege is made by Christ typical of the highest reward (Lu 22:30). Usually "to eat at one's table" is meant quite literally, but in 1Ki 18:19; Ne 5:17 (compare 1Ki 10:5) it probably means "be fed at one's expense." On the other hand, the misery of eating the leavings of a table (Jg 1:7; Mr 7:28; Lu 16:21) needs no comment. The phrase "table of the Lord (Yahweh)" in Mal 1:7,12 the King James Version (compare Eze 41:22; 44:16--Eze 39:20 is quite different) means "the table (altar) set before the Lord," but the same phrase in 1Co 10:21 is used in a different sense and the origin of its use by Paul is obscure. Doubtless the language, if not the meaning, of Malachi had its influence and may very well have been suggested to Paul as he wrote 1Co 10:18. On the other hand, light may be thrown on the passage by such a papyrus fragment as "Chareimon invites you to dine at the table (kline) of the lord Serapis," a formal invitation to an idol-banquet (1Co 8:10; Pap. Oxyr. i.110; compare iii.523). This would explain Paul's "table of demons"--a phrase familiar to the Corinthians--and he wrote "table of the Lord" to correspond (compare, however, Pirqe 'Abhoth, iii.4). "Table at which the Lord is Host," at any rate, is the meaning of the phrase. On the whole passage see the comms., especially that of Lietzmann (fullest references). Probably Lu 22:30 has no bearing on 1Co 10:21. The meaning of Ps 69:22 (quoted in Ro 11:9), "Let their table before them become a snare," is very obscure ("let them be attacked while deadened in revelings"?), and perhaps was left intentionally vague. Burton Scott Easton'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'a. Pr 3:3; Isa 30:8; Jer 17:1; Hab 2:2 His. Lu 1:13,60'.

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C1-S55 (Verse 63) The first result of not following tradition.
And they marvelled all.

This sentence tells us the reaction of the neighbours and cousins to both parents of John the Baptist going against tradition. This gives an idea of how important tradition was in their society.

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C1-S56 (Verse 64) The result of not following tradition.

And his mouth was opened immediately,
and his tongue loosed,
and he spake,
and praised God.

So now that Zacharias did as God commanded, without questioning God any further, we see that he received his voice back. I imagine that several times while raising John the Baptist Zacharias told him: 'Don't even think about questioning God or God's messenger. Just obey, by faith, and without question'.

Please notice that the first thing that Zacharias did, when he could speak again, was to praise God. A lot of people who claim to be saved and are having problems in this world refuse to praise God for the problem and while they still have the problem. They fail to look at things spiritually and fail to see how God can get a spiritual advantage, and glory, from our suffering in the flesh.

I, personally, have no doubt that the first thing which Zacharias did was to praise God because that was what he was already doing in his mind. When he could speak, while in the Temple and when he received the message from the angel, I imagine that he was concerned about how he could answer questions from people about why it took him so long to do a familiar job. However, once he could no longer speak, that wasn't his concern. His concern was centered on a pregnant wife, for nine months, and the realization that they were having a child only through the direct intervention of God. In other words, his being made dumb, and not able to speak surely changed his focus and gave him a different perspective since his focus on dealing with people was removed along with his main means of interacting with them. The end result was a greater focus on God, which produced praise to God as soon as he was able to speak again.

We find forms of the word mouth occurring 442 times in 415 verses of the Bible, 76 times in 71 verses of the New Testament and, in this Gospel, in: 1:64, 1:70, 4:22, 6:45, 11:54, 19:22, 21:15, 22:71. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; as, the gate is open; an open door or window; an open book; open eyes. 2. Spread; expanded. He received his son with open arms'. Forms of the word open are found in this Gospel in: this sentence and in: 2:23, 3:21, 4:17, 11:9, 11:10, 12:36, 13:25, 24:31, 24:32, 24:45.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'proximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'. Forms of the word immediate are found in this Gospel in: this sentence and in: 4:39, 5:13, 5:25, 6:49, 8:44, 8:47, 12:36, 13:13, 18:43, 19:11, 19:40, 22:60.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'A part of the body used for speech. Also used symbolically, in the Bible, for human language'.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening'. Forms of the word are found in this Gospel in: this sentence and in: 3:15-17, 13:12, 13:15, 13:16, 19:30, 19:31, 19:33.

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition for this word is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on any thing valuable; approbation expressed in words or song'. Please also see the note for Romans C15S9 about the phrase praise the Lord. Forms of the word praise are found in this Gospel in: this sentence and in: 2:13, 2:20, 18:43, 19:37, 24:53.

The Treasury of Scripture Knowledge provides links for this sentence as: 'his mouth. Lu 1:20; Ex 4:15-16; Ps 51:15; Jer 1:9; Eze 3:27; 29:21; 33:22; Mt 9:33; Mr 7:32-37 and he. Ps 30:7-12; 118:18-19; Isa 12:1; Da 4:34-37'.

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C1-S57 (Verse 65) The third result of not following tradition`.

Equivalent Section: The reaction of the people.

And fear came on all that dwelt round about them:

Equivalent Section: The action of the people..

and all these sayings were noised abroad throughout all the hill country of Judaea.

Think about this account. Zacharias couldn't speak for nine months starting while he was working in the Temple. Now he was speaking again and praising God. It should be obvious that the people, who were there, demanded an explanation of his being made dumb and then having his speech restored. Notice that the end result was: fear came on all that dwelt round about them. I imagine that Zacharias took no chance on another judgment and told people that he had suffered judgment from questioning the messenger of God. Therefore, the fear would be a natural reaction in people who were worried about receiving their own judgment.

Our sentence has two Equivalent Sections With the First Equivalent Section telling us the emotional response of people hearing what happened to Zacharias. Our Second Equivalent Section tells us what they did as a result. Since the end result would be people sinning less, at least for a short while, this would please God.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: ' Inhabiting; residing; sojourning; continuing with fixed attention. Habitation; place of residence; abode'. Forms of the word dwell are found in this Gospel in: this sentence and in: 11:26, 13:4, 21:35.

We find forms of the word noise occurring 92 times in 74 verses of the Bible and, in the New Testament, in: Matthew 9:23; Mark 2:1; Luke 1:65; Acts 2:6; 2Peter 3:10; Revelation 6:1. Webster's 1828 defines this word as: '1. Sound of any kind, or proceeding from any cause, as the sound made by the organs of speech, by the wings of an insect, the rushing of the wind, or the roaring of the sea, of cannon or thunder, a low sound, a high sound, etc.; a word of general signification. 2. Outcry; clamor; loud, importunate or continued talk expressive of boasting, complaint or quarreling. In quarreling, it expresses less than uproar. What noise have we about transplantation of diseases and transfusion of blood? 3. Frequent talk; much public conversation. Socrates lived in Athens during the great plague which has made so much noise in all ages, and never caught the least infection.
NOISE, v.i. To sound loud. Harm those terrors did me none, though noising loud.
NOISE, v.t. 1. To spread by rumor or report. All these sayings were noised abroad-- Luke 1.'. The application to our sentence is that this became the source of vocal gossip in all of the area.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: ' Beyond the limits of a house, camp, country or any other limit on space'. Please also see the note for Romans C5S2 about the phrase shed abroad. Forms of the word are found in this Gospel in: this sentence and in: 2:17 5:15, 8:17.

The Treasury of Scripture Knowledge provides links for this sentence as: 'fear. Lu 7:16; Ac 2:43; 5:5,11; 19:17; Re 11:11 sayings. or, things. All the. Lu 1:39; Jos 10:6,40 General references. exp: Lu 2:33'.

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C1-S58 (Verse 66) The fourth result of not following tradition.

And all they that heard them laid them up in their hearts,
saying,
What manner of child shall this be!

The phrase all they that heard them is talking about all of the people who heard the sayings which the prior sentence told us about. Our sentence tells us that the people understood that God did these things to the parents because God had special plans for John the Baptist (What manner of child shall this be!)

Our sentence says that the people laid them (the sayings) up in their hearts, which means that these sayings affected the way that they lived. As already mentioned, people stopped their sinning, at least for some time, as a direct result of these sayings. Unfortunately, very few people of today have this type of fear of the Lord.

Please see the note for 1Timothy 6:17-19 about the phrase lay up. The functional definition for this word is: 'store away to keep'.

Please see the note for 1Peter C1S4 about the word manner (singular). The functional definition for this word is: 'Form; method; way of performing or executing'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'laid. Lu 2:19,51; 9:44; Ge 37:11; Ps 119:11 General references. exp: Pr 20:11; Lu 2:19,33.'.

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C1-S59 (Verse 66) The fifth result of not following tradition.
And the hand of the Lord was with him.

The him, of this sentence is John the Baptist since this sentence is added to the prior, by starting with the word And, and the prior sentence was talking about the child and the next sentence, added to this one by also starting with the word And, and addresses his father Zacharias.

Genesis 39:2 tells us that the hand of the Lord was with Joseph when he saved Egypt and surrounding countries. Acts 11:21 says And the hand of the Lord was with them [people who started the church of Antioch]: and a great number believed, and turned unto the Lord. In both of these cases, God brought about world history making events that are still recognized today. If you search the Bible for the hand of the Lord, you will find similar events when the hand of the Lord was for someone and (almost) complete destruction when the hand of the Lord was against someone.

The Treasury of Scripture Knowledge provides links for this sentence as: 'And the. Lu 1:80; 2:40; Ge 39:2; Jg 13:24-25; 1Sa 2:18; 16:18; 1Ki 18:46; Ps 80:17; 89:21; Ac 11:21 General references. exp: Pr 20:11; Lu 2:19,33.'.

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C1-S60 (Verse 67-75) The sixth result of not following tradition.

Equivalent Section: Acknowledge of past through the power of the Holy Ghost.

First Step: Praise through the power of the Holy Ghost.

And his father Zacharias was filled with the Holy Ghost,
and prophesied,
saying,
Blessed be the Lord God of Israel;

Second Step: Acknowledge what God has done.

for he hath visited and redeemed his people,
And hath raised up an horn of salvation for us in the house of his servant David;

Third Step: Acknowledge that God fulfilled scripture.

As he spake by the mouth of his holy prophets,
which have been since the world began:

Equivalent Section: Prophecy of future through the power of the Holy Ghost.

First Step: God will keep His promises.

That we should be saved from our enemies,
and from the hand of all that hate us;

Second Step: God's promises are in scripture.

To perform the mercy promised to our fathers,
and to remember his holy covenant;

Third Step: The fulfillment of promises will be according to scripture.

The oath which he sware to our father Abraham,
That he would grant unto us,
that we being delivered out of the hand of our enemies might serve him without fear,
In holiness and righteousness before him,
all the days of our life.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the title Hope of salvation.

This sentence is a prophecy given by Zacharias, the father of John the Baptist, after the birth of John the Baptist and the restoration of speech to Zacharias. When his speech returned, the first thing Zacharias did was praise God (Luke 1:64). Then he gave this prophecy about Jesus Christ, Who would not be born for another six (6) months. This prophecy is about God the Father keeping His promise to the nation of Israel. However, it has not happened yet because the Jews rejected Jesus Christ as their King. This prophecy will happen after the return of Jesus Christ to this Earth.

Please notice that the verbs of this sentence are past-tense but the fulfillment of them are future-tense. As we see many places in the Bible, God's measurement of time is different from man's measurement of time. God considers something finished when He decides to do the thing because there is no question about His ability and will to keep all of His promises. Therefore, the actual doing of something is less important to God than to man. The fulfillment of this prophecy is given to the Jews and will happen after the return of Christ to this Earth. It has no effect upon Gentiles.

While I could go through this sentence and deal with all parts of it, I will leave that to someone else who loves prophecy. It does not affect Gentiles, which is what I am. Therefore, I will move on.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'. Zacharias was the father of John the Baptist.

Please see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the word prophecy. The functional definition for this word is: 'A foretelling; prediction; a declaration of something to come. As God only knows future events with certainty, no being but God or some person informed by him, can utter a real prophecy. The prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the notes for Romans C16S33; Romans C12S5; Jude and the Study about false prophets for the word prophet. The functional definition for this word is: 'one who speaks the message directly from God as opposed to religious scholars who speak the message from their religion, which claims to be from God'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please see the note for Romans C11S30 about the phrase all Israel shall be saved.

We find forms of the word visit occurring 84 times in 80 verses of the Bible and , in the New Testament, in: Matthew 25:36 Matthew 25:43; Luke 1:67-75, Luke 1:78, Luke 7:16, Luke 19:44; Acts 7:23; Acts 15:14; Acts 15:36; Hebrews 2:6; James 1:27; 1Peter 2:12. Webster's 1828 defines this word as: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

Please see the notes for Colossians 4:5; Romans C8S21 and Ephesians 5:15-16 about the word redemption. The functional definition for this word is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'.

Please see the notes for 1Corinthians C15S32and John 6:39 about the word raise. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14)'. Forms of the word raise are found in this Gospel in: this sentence and in: 3:8, 7:22, 9:22, 20:28, 20:37.

We find forms of the word horn occurring 103 times in 90 verses of the Bible and, in the New Testament, in: Luke 1:69; Revelation 5:6; Revelation 9:13; Revelation 12:3; Revelation 13:1; Revelation 13:11; Revelation 17:3; Revelation 17:7; Revelation 17:12; Revelation 17:16. American Tract Society Dictionary defines this word as: 'Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1; 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2; 30:2. See ALTAR. The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17; 1Sa 2:1,10; Job 16:15; Ps 75:10; Da 7:20-24; Lu 1:69. There may be an allusion in these passages to a very common part of the female dress in some parts of the East. The married women among the Druses of mount Lebanon still wear on their heads silver horns, as in the accompanying cut; the other head is that of an Abyssinian chief'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. In Romans, the word salvation is used in our current sentence; 10:10; 11:11 and 13:11. The functional definition is: 'God's life in you'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see Verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul. Forms of the word save / salvation are found in this Gospel in: this sentence and in: 1:77, 2:30, 3:6, 4:26, 4:27, 6:9, 7:50, 8:12, 8:51, 9:24, 9:56, 13:23, 17:18, 17:33, 18:19, 18:26, 18:42, 19:9, 19:10, 23:35, 23:37, 23:39.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition for this word is: 'all of the people in the world as a group'. Please also see the note for John 9:5 about the phrase light of the world. Forms of the word world are found in this Gospel in: this sentence and in: 2:1, 4:5, 9:25, 11:50, 12:30, 16:8, 18:30;, 20:34-35.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition for this word is: 'A foe; an adversary'. Forms of the word enemy are found in this Gospel in: this sentence and in: 6:27, 6:35, 10:19, 19:27, 19:43, 20:43.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'this is an action verb which encompasses the opposite attitudes and actions from love'. Forms of the word hate are found in this Gospel in: this sentence and in: 6:22, 6:27, 14:26, 16:13, 19:14, 21:17.

Please see the note for Romans C15S23 about the word perform. The functional definition for this word is: 'To do; to execute; to accomplish'.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Webster's 1828 Dictionary defines this word as: ''a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'.

Please see the note for Galatians C3-S19 about the word covenant. The functional definition for this word is: 'a spiritual contract enforced by God's court'. Please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant. Please also see the note for Romans C1S16 about the phrase covenant breakers.

Please see the note for Mark 6:26 about the word oath. Easton's Bible Dictionary defines this word as: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22). God is represented as taking an oath (Heb 6:16-18), so also Christ (Mt 26:64), and Paul (Ro 9:1; Ga 1:20; Php 1:8). The precept, "Swear not at all," refers probably to ordinary conversation between man and man (Mt 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow'.

Please see the note for James 5:12 about the words swear / sware. The functional definition for this word is: 'To affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'.

Please see the note for Mark 10:37 about the word grant. The functional definition for this word is: 'To give; to bestow or confer on without compensation'.

Please see the note for Mark 9:31 about the word deliver. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it' . Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Forms of the word live life are found in this Gospel in: this sentence and in: 2:36, 4:4, 6:9, 7:25, 8:14, 8:43, 9:24, 9:56, 10:25, 10:28, 12:15, 12:22, 12:23, 14:26, 15:12, 15:13, 15:30, 16:25, 17:33, 18:18, 18:30, 20:38, 21:4, 21:34 24:24:5.

The Treasury of Scripture Knowledge provides links for this sentence as: 'filled. Lu 1:15,41; Nu 11:25; 2Sa 23:2; Joe 2:28; 2Pe 1:21 exp: Ac 2:4.
Blessed. Ge 9:26; 14:20; 1Ki 1:48; 1Ch 29:10,20; Ps 41:13; 72:17-19; 106:48; Eph 1:3; 1Pe 1:3 exp: Ge 24:27; 1Ki 8:15; 2Ch 6:4; 20:26. he. Lu 7:16; 19:44; Ex 3:16-17; 4:31; Ps 111:9; Eph 1:7 General references. exp: Ex 18:10; Lu 24:21.
an. 1Sa 2:10; 2Sa 22:3; Ps 18:2; 132:17-18; Eze 29:21 in. 2Sa 7:26; 1Ki 11:13; Ps 89:3,20-37; Isa 9:6-7; 11:1-9; Jer 23:5-6; 33:15-26; Eze 34:23-24; 37:24-25; Am 9:11; Mr 11:10; Ro 1:2-3; Re 22:16 General references. exp: Jer 30:9; 33:14.
spake. 2Sa 23:2; Jer 30:10; Mr 12:36; Ac 28:25; Heb 3:7; 2Pe 1:21; Re 19:10 which. Lu 24:26-27,44; Ge 3:15; 12:3; 49:10; Da 9:24-27; Ac 3:21-24; 1Pe 1:12 General references. exp: Jer 33:14; Lu 1:54.
we. Lu 1:74; De 33:29; Ps 106:10,47; Isa 14:1-3; 44:24-26; 54:7-17; Jer 23:6; 30:9-11; 32:37; Eze 28:26; 34:25,28; 38:8; Zep 3:15-20; Zec 9:9-10; 1Jo 3:8 General references. exp: Lu 1:54.
perform. Lu 1:54-55; Ge 12:3; 22:18; 26:4; 28:14; Ps 98:3; Ac 3:25-26; Ro 11:28; Heb 6:13-18 and. Ge 17:4-9; Le 26:42; Ps 105:8-10; 106:45; 111:5; Eze 16:8,60; Ga 3:15-17 General references. exp: Mic 7:20; Lu 1:54.
General references. Ge 22:16-17; 24:7; 26:3; De 7:8,12; Ps 105:9; Jer 11:5; Heb 6:16-17 exp: Mic 7:20; Lu 1:54.
that we. Lu 1:71; Isa 35:9-10; 45:17; 54:13-14; 65:21-25; Eze 34:25-28; 39:28-29; Zep 3:15-17; Zec 9:8-10; Ro 6:22; 8:15; 2Ti 1:7; Heb 2:15; 9:14; Re 2:10 General references. exp: Ps 119:134; Isa 43:21; Mic 7:20; Lu 1:54.
General references. De 6:2; Ps 105:44-45; Jer 31:33-34; 32:39-40; Eze 36:24-27; Mt 1:21; Eph 1:4; 2:10; 4:24; 1Th 4:1,7; 2Th 2:13; 2Ti 1:9; Tit 2:11-14; 1Pe 1:14-16; 2Pe 1:4-8 exp: Ps 119:134; Isa 43:21; Lu 1:54.'.

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C1-S61 (Verse 76-79) Prophecy about John the Baptist's future.

Equivalent Section: Prophecy about John the Baptist.

And thou,
child,
shalt be called the prophet of the Highest:

Equivalent Section: The job John the Baptist would do.

First Step: Why John the Baptist would be this prophet.

for thou shalt go before the face of the Lord to prepare his ways;

Second Step: The future message of John the Baptist.

To give knowledge of salvation unto his people by the remission of their sins,
Through the tender mercy of our God;

Third Step: The results of the message from John the Baptist.

whereby the dayspring from on high hath visited us,
To give light to them that sit in darkness and in the shadow of death,
to guide our feet into the way of peace.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the titles in this sentence and links to other similar minor titles for the Son of God.

As already mentioned, every sentence from 1:57 through the end of the chapter are related with every sentence, after the first, starting with the word And, which adds it to the prior sentences in this section. Here we see that the neighbours and cousins, of Elisabeth had problems accepting that God was doing something unusual while the section prior to this one told us that Mary and Elisabeth had no problems accepting the same thing. As part of dealing with their (the neighbours and cousins) problem believing that God would act outside of their expectations, God restored speech to Zacharias and had him prophesy. This sentence is part of that prophecy.

In this sentence, we see a restatement of Isaiah 40:3 and it is applied to John the Baptist, who was sent to prepared the way for the ministry of Jesus. In addition, the last part of this sentence is a fulfillment of Haggai 2:6-9.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word for and telling us why the First Equivalent Section is true.

Our First Equivalent Section tells us that John the Baptist shalt be called the prophet of the Highest. We see the capitalized Highest in Psalms 18:13; Luke 1:32,Luke 1:35,Luke 1:76; Luke 6:35. In every case, this is a name for God the Father. Thus, John the Baptist shalt be called the prophet of God the Father. With that noted, we need to look at the reasons given by God, in this sentence, for why John the Baptist would be given this title. We also need to note that nothing is said about his foretelling the future.

We have been told that prophet was 'someone who foretells the future' for so long that we have accepted that definition as Bible truth. However, while some prophets did, not all did. The exact phrase sons of the prophets is found ten (10) times in the Bible and while all of them prophesied, we do not read about all of them telling the future. What we do read about them all doing is delivering a message from God. Therefore, that is the true Biblical definition of a prophet and telling the future is an application which applied to many, but not all, true Biblical al prophets. In addition, we see that this definition fits with what our sentence tells us about John the Baptist being called the prophet of the Highest.

One thing needs to be noted and that is that many preachers of today claim that all preachers have the spiritual gift of prophecy. That is not true. The Pharisees and Scribes taught religious doctrine which came from famous preachers and their traditions. They were not prophets but were jealous of true prophets and killed them because true prophets challenged their authority and positions (Matthew 23:29-39; Luke 11:46-54; Luke 13:34; Romans 11:3; 1Thessalonians 2:15). The truth is that, like Paul, a true Biblical prophet of today will reveal truths in God's word, without perverting the meaning of God's word, and the truths revealed must not be part of popular religious traditions. An example is pointing out that 'There is no place that tells us to ask Jesus to be our Saviour and that doctrinal error leads to many false professions while telling people to believe in the Lord Jesus Christ is not doctrinal error'. (In the Bible, the name of Jesus and the title of Lord have different doctrinal meanings and give us different relationships with the Son of God). A true Biblical prophet delivers God's message without changing any of God's message even when it does not match the message of popular religion.

With those truths noted, we can not look at the true interpretation of the Second Equivalent Section, which is telling us why (for) John the Baptist shalt be called the prophet of the Highest.

On our Second Equivalent Section, we have three Steps that John the Baptist will take to fulfill this role that God has given to him. In the First Step, we see John the Baptist accept the role that God gives to him. God does not take away anyone's free will and force His will on them. In the Second Step, we see what John the Baptist is to do within this role, which is to prepare the way for Christ (the dayspring from on high). In the Third Step, we see what Christ (the dayspring from on high) will do.

Another way of looking at these three steps is: in the First Step John the Baptist introduces Jesus as God's Christ (go before the face of the Lord). In the Second Step, we are told about the salvation that Jesus paid for (by the remission of their sins). In the Third Step, we are told about the light...guide that Christ provides to the saved to guide our feet into the way of peace.. This sentence is prophecy and this is the only prophecy that I am aware of which applies to people today. They must be introduced to the true Jesus Christ, Who is the way. They must receive the salvation which is only available Through the tender mercy of our God and His payment for sins ( the remission of their sins). And, once saved, Christ brings spiritual light to the saved who were sitting in darkness and in the shadow of death when they were lost. The truly saved will get up from sitting and get on their feet and follow their spiritual guide because they now have the spiritual light to see the consequences of what they do and what they do not do.

We see the exact phrase go before in: Genesis 33:12; Exodus 23:23; Exodus 32:1; Exodus 32:23; Exodus 32:34; De 31:8; 1Chronicles 21:30; Psalms 85:13; Psalms 89:14; Isaiah 45:2; Isaiah 52:12; Isaiah 58:8; Matthew 14:22; Matthew 26:32; Mark 14:28; Luke 1:17; Luke 1:76; Acts 7:40; 2Corinthians 9:5. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'. In the case of this sentence, John the Baptist is the herald of the most important person of all time (before the face of the Lord). [As mentioned in the note for this sentence, within the Lord Jesus Christ Study, This is the third time in Luke that Lord is used in reference to Jesus. Each of these times are prophecies from God the Father specifying that Jesus would be Lord].

Finally, our First Step tells us the purpose of John the Baptist being an herald and that is: to prepare his ways. The main message from John the Baptist, was repent. This was how he would prepare God's people for his ways. Isaiah 55:8 says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. True Biblical repentance is turning away from sin but it is also turning towards God in personal worship and obedience. This is what John the Baptist required people to prove that they did and it was what the religious and civil authorities objected to. They were willing to turn from obvious sin but not willing to turn towards God, and His ways in obedience. Their refusal is why God delayed His offer for the kingdom until after the 'Church Age'. However, the Jews rejected the message from John the Baptist, and from Jesus, before God reacted as God did.

Please notice that the word ways, in our First Step, is plural. A lot of people concentrate on the way of salvation (Acts 16:17), [accept Jesus as your personal Lord], but neglect His other ways. For example, the way of sanctification is to trust and obey. The way of righteousness is to become like Jesus. The way of eternal rewards is to work in God's kingdom. The way of knowledge and understanding is to Study God's word with the help of God's Holy Spirit. The way of wisdom is to apply God's word to our life and to help others to the same. We could go on but the point is that our Lord has many ways beyond initial salvation and each way has its own reward. Our Lord wants us to ;learn, and follow, as many of His ways as we can while we are in this life because, once we die, there is no more opportunity to change, work or do anything to affect our eternal position in His kingdom.

In our First Step we saw that John the Baptist accepted the position and job that God gave him. The fact that the people refused his message was not his fault and he was rewarded for delivering the message regardless of the reception of the message. People need to remember that when God gives us a job, like delivering a message, we are responsible for doing the job and are to leave the results up to God.

In the Second Step, we see what John the Baptist is to do within this role, which is to prepare the way for Christ (the dayspring from on high). As already mentioned in this note, for the prior Step, the main message of John the Baptist was repent. We see repentance for the remission of sins in Mark 1:4; Luke 3:3; Luke 24:47 and Acts 2:38 with the two first references telling us what John the Baptist preached. The word by is: 'in detail how we get from one place to another place'. That is: salvation...by the remission of their sins means that the way to get to true Biblical salvation, from a position of condemnation, requires the remission of their sins. With that, we can say that the first phrase, of our Second Step, tells us that John the Baptist was to give knowledge of salvation to God's people and tell them that it required them going the way of remission of their sins. This required, of course, God sending the Lamb of God, which taketh away the sin of the world (John 1:29) in order to pay for those sins. That is the only way that anyone truly receives the remission of their sins.

The second phrase of our Second Step tells us that we receive the remission of our sins Through the tender mercy of our God. A lot of people just read over critical words, like through without thinking about the doctrine involved in the word. Think of a mountain range that is a barrier to where you want to go. Now think of a tunnel that goes through the mountain range. To get to the other side of the mountain range, we must enter it on one side and exit on the other side. Likewise, the requirement to recognize our need for God's tender mercy ('not getting the punishment that you deserve') is a barrier to the religious person who wants to believe that they can pay for their own sin and earn their way into heaven by their works. True Biblical salvation...by the remission of...sins requires us recognizing our need for God's tender mercy and our entering it. Only after exiting it on the other side of receiving it allows us to receive true Biblical salvation...by the remission of...sins.

Other than mentioning that this tender mercy must come from the God of the Bible, and not religion nor some other being not any other source, I will move on and leave further details to preachers.

Our Third Step starts with the word whereby and might seem to give a direction of events that is opposite of the true direction. This is actually saying that the Third Step was done in order to accomplish the Second Step. That is: the plan that we see in the Second Step resulted in the action that we see in the Third Step and the Third Step accomplished the plan that is stated in the Second Step. (I hope that is not too confusing.)

The word dayspring is only found here and in Job 38:12. Commentators claim that this is a symbolic reference to dawn and to Christ. Job is a poetic book full of symbolic meanings and both symbolic meanings fit the usage in Job. However, our current reference of dayspring from on high is only a symbolic reference to Christ. Isaiah 60:3 is also a symbolic reference to Christ bringing spiritual light to the believers.

At the time that Zacharias spoke this prophecy, Mary was already three months pregnant. That meant that Jesus was already in the world and the past-tense of the phrase the dayspring from on high hath visited us was accurate. (The word hath is an ongoing pas-tense form of the word has and the start, of this ongoing visit, occurred in the past of when Zacharias prophesied.)

Putting the thoughts of the prior two paragraphs together, we interpret the first phrase, of our Third Step, to tell us that Christ had come to Earth (visited us).

The second and third phrases of our Third Step tell us what Christ will do as a literal physical man (hath visited us). Our sentence tells us that He came to accomplish two purposes. The first purpose is To give light to them that sit in darkness and in the shadow of death. There are several notes which explain the use of light and darkness in the New Testament. As also given in the word definitions, below, we see that light is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. Matthew 1:21 tells us: she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. The phrase save his people from their sins means: 'get them out of their sins', which requires the spiritual light which our current sentence is talking about.

In addition to the meaning of light and darkness, we have the phrase them that sit in darkness. These people are settled and not moving. They have no reason to get out of their darkness because it comes from false religion which tells them that they will go to the light of heaven from a life of sitting in darkness. Jesus Christ definitely upset the leaders of false religions by bringing true spiritual light to the darkness of their false doctrines.

Our next phrase is: them that sit...in the shadow of death. They are in the shadow of death because death is looming over them, and keeping them from God's light, and they don't even realize it. Consider carefully the doctrinal position of Nicodemus when he first came to Jesus as reported in John 3. Jesus brought true doctrinal Jesus to Nicodemus and he avoided the second death (Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8).

Our third phrase, of our Third Step, is the second thing that Christ took human form (visited us) to accomplish. Here we see that He wants to guide our feet into the way of peace. In this phrase, and when the Bible talks about our walk, it is talking about the small every-day things which we do repeatedly. Psalms 120:7 says: I am for peace: but when I speak, they are for war. This is the experience of many people, even the saved. In that Psalm, king David wrote: Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar! (Psalms 120:7). His problem was that he was abiding with the wrong people and his every-day reactions were wrong for peace because he was a man of war (1Chronicles 28:3). Psalms 119:105 says: Thy word is a lamp unto my feet, and a light unto my path. That means that God's word is to guide us in the small every-day things which we do repeatedly (a lamp unto my feet) and our goal for life (a light unto my path) Our last phrase tells us that Christ came to turn us from the experience of king David to an experience that is expressed by Psalms 119:105 and becomes a guide our feet into the way of peace. If we truly want peace we must make that a major goal of our life and a guide for how we respond to the everyday aggravations of life. Out sentence and last phrase tells us that Christ came to show us how to have true Biblical peace even while we live in this flesh.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'the surface of a thing, or the side which presents itself to the view of a spectator'. The application, in this sentence, is: 'The person'. Forms of the word face are found in this Gospel in: this sentence and in: 2:31, 5:12, 7:27, 9:51-52, 9:53, 10:1, 12:56, 17:16, 21:35, 22:64, 24:5.

Please see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: ''how we get from where we are at to our destination'. Please also see the note for Mark 1:3 about the phrase way of the Lord. Forms of the word way are found in this Gospel in: this sentence and in: 3:4, 3:5, 4:30, 5:19, 7:22, 7:27, 8:5, 8:12, 8:39, 9:57, 10:3, 10:4, 10:10, 10:31, 12:58, 14:32, 15:20, 17:19, 18:35, 19:4, 19:32, 19:36, 20:21, 22:4, 24:32, 24:35.

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

Please see the note for Romans C7S26 about the word sin. Please see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. The functional definition is: 'a violation of God's law' (1John 3:4). Forms of the word sin are found in this Gospel in: this sentence and in: 3:3, 5:8, 5:20, 5:21, 5:23, 5:24, 5:30, 5:32, 6:32, 6:33, 6:34, 7:34, 7:37, 7:39, 7:47, 7:48, 7:49, 11:4, 13:2, 13:4, 15:1, 15:2, 15:7, 15:10, 15:18, 15:21, 18:13, 19:7, 24:7, 24:47.

Please see the note for Mark 13:28-29 about the word tender. The functional definition for this word is: ' '.

Please see the note for Luke 1:67-75 about the word visit. Webster's 1828 defines this word as: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light. Forms of the word light are found in this Gospel in: this sentence and in: 2:32, 8:16, 10:18, 11:33, 11:34, 11:35, 11:36, 12:3, 12:35, 15:8, 16:8, 17:28.

Please see the note for John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. Forms of the word darkness are found in this Gospel in: this sentence and in: 11:34, 11:35, 11:36, 12:3, 22:53, 23:44, 23:45.

Please see the note for Colossians 2S9 about the word shadow. The functional definition for this word is: ' Shade within defined limits; obscurity or deprivation of light, apparent on a plane and representing the form of the body which intercepts the rays of light; as the shadow of a man, of a tree or a tower'.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die The functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for John 16:13 about the word guide. The functional definition for this word is: 'To lead or direct in a way; to conduct in a course or path; as, to guide an enemy or a traveler, who is not acquainted with the road or course'.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. The functional definition for this word is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Philippians 4:7; Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. Please note that these are two different kinds of peace. Forms of the word peace are found in this Gospel in: this sentence and in: 2:14, 2:29, 4:35, 7:50, 8:48, 10:5, 10:6, 11:21, 12:51, 14:4, 14:32, 18:39, 19:38, 19:40, 19:42, 20:26, 24:36.

The Treasury of Scripture Knowledge provides links for this sentence as: 'shalt be. Lu 7:28; Mt 14:5; 21:26; Mr 11:32 Highest. Lu 1:32,35; 6:35; Ps 87:5; Ac 16:17 thou shalt. Lu 1:16-17; 3:4-6; Isa 40:3-5; Mal 3:1; 4:5; Mt 3:3,11; 11:10; Mr 1:2-3; Joh 1:23,27; 3:28; Ac 13:24-25 General references. exp: Lu 1:16; Ac 13:24.
give. Lu 3:3,6; Mr 1:3-4; Joh 1:7-9,15-17,29,34; 3:27-36; Ac 19:4 by. or, for. the. Lu 7:47-50; Ac 2:38; 3:19; 5:31; 10:43; 13:38-39; Ro 3:25; 4:6-8; Eph 1:7
tender. or, bowels of the. Ps 25:6; Isa 63:7,15; Joh 3:16; Eph 2:4-5; Php 1:8; 2:1; Col 3:12; 1Jo 3:17; 4:9-10 day-spring. or, sun-rising, or branch. Nu 24:17; Isa 11:1; Zec 3:8; 6:12; Mal 4:2; Re 22:16 General references. exp: Re 2:28.
give. Lu 2:32; Isa 9:2; 42:7,16; 49:6,9; 60:1-3; Mt 4:16; Joh 1:9; 8:12; 9:5; 12:46; Ac 26:18; Eph 5:8; 1Th 5:4-5; 1Jo 1:5-7 exp: Ex 25:37. and. Job 3:5; 10:22; Ps 23:4; 44:19; 107:10,14; Jer 2:6 exp: Lu 2:14. to guide. Ps 25:8-10,12; 85:10-13; Pr 3:17; 8:20; Isa 48:17,22; 57:19-21; 59:8; Jer 6:16; Mt 11:28-29; Ro 3:17 General references. exp: Ro 3:17; Re 2:28.'.

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C1-S62 (Verse 80) The growth of John the Baptist.

And the child grew,
and waxed strong in spirit,
and was in the deserts till the day of his shewing unto Israel.

This sentence actually occurs after the birth of John the Baptist, but continues with the same message as the prior section. This verse is the only mention, in the Bible, of the childhood of John the Baptist. His childhood was not the traditional one of playing with other children and learning in a common classroom. Since he was in the deserts, he probably did not hang out with other children much. Instead, God kept him pretty much alone, and away from bad influences, while God prepared him for his role as the prophet of the Highest (Luke 1:76-79).

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'.

Please see the note for Luke 2:40 about the word waxed. The only part of the definition, from Webster's 1828, that applies is: '1. To increase in size; to grow; to become larger; as the waxing and the waning moon.
2. To pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'the child. Lu 1:15; 2:40,52; Jg 13:24-25; 1Sa 3:19-20 and was. Mt 3:1; 11:7; Mr 1:3-4 his. Joh 1:31'.

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Luke Chapter 2

The birth and early childhood of Jesus

Links to sentences in this chapter.

C2-S1 (Verse 1), C2-S2 (Verse 2), C2-S3 (Verse 3), C2-S4 (Verse 4-5), C2-S5 (Verse 6), C2-S6 (Verse 7), C2-S7 (Verse 8), C2-S8 (Verse 9), C2-S9 (Verse 10), C2-S10 (Verse 11), C2-S11 (Verse 12), C2-S12 (Verse 13-14), C2-S13 (Verse 15), C2-S14 (Verse 16), C2-S15 (Verse 17), C2-S16 (Verse 18), C2-S17 (Verse 19), C2-S18 (Verse 20), C2-S19 (Verse 21), C2-S20 (Verse 22-24), C2-S21 (Verse 25), C2-S22 (Verse 26), C2-S23 (Verse 27-32), C2-S24 (Verse 33), C2-S25 (Verse 34-35), C2-S26 (Verse 36-37), C2-S27 (Verse 38), C2-S28 (Verse 39), C2-S29 (Verse 40), C2-S30 (Verse 41), C2-S31 (Verse 42), C2-S32 (Verse 43), C2-S33 (Verse 44), C2-S34 (Verse 45), C2-S35 (Verse 46), C2-S36 (Verse 47), C2-S37 (Verse 48), C2-S38 (Verse 48), C2-S39 (Verse 49), C2-S40 (Verse 49), C2-S41 (Verse 50), C2-S42 (Verse 51), C2-S43 (Verse 52).

This chapter presents the birth and childhood of Jesus. It is the only account that God gives to us and does not have all of the things that false religions claim.

The birth of Jesus is recorded in Matthew 1:18-25; Luke 2:1-20; John 1:1-5 and John 1:9-14. Each of these presentations take a different perspective. John presents the spiritual view. Matthew presents the legal view and his genealogy traces through Joseph, who is the adoptive father of Jesus but not the physical father. Luke presents the physical view and his genealogy traces through Mary, who is the physical mother of Jesus but is not recognized under Jewish Law because she is female. Each Gospel author reveals the perspective of his Gospel with this opening event.

The circumcision and naming of Jesus is reported in Luke 2:21.

The presentation of Jesus at the Temple is reported in Luke 2:22-38. At that time, God had two separate holy people witness the future that Jesus would cause.

In 2:25 through 2:35 tell us about Simeon recognizing Jesus as the consolation of Israel and the Holy Ghost caused him to take Jesus into his arms and bless God and prophesy. After that, in 2:36 through 2:38, Anna, a prophetess also prophesied and spake of him to all them that looked for redemption in Jerusalem.

The end of our chapter tells us the only report that we have on the childhood of Jesus. Many religions like to make up stories about His childhood and claim them to be as reliable as scripture so that people trust them instead of God and scripture. These religions are popular because they promise all of the blessings of God, and more, are given through the child Jesus, but that a child does not tell us what to do. However, our chapter tells us that Jesus, as a boy, was in the Temple teaching as reported in Luke 2:41-45. Therefore, He was quite capable of telling people what to do but did not do so as it was not His time at that point in His life.

C2-S1: Add this account to the introduction.
C2-S2: Note when it was done.
C2-S3: Everyone had to pay the tax.
C2-S4: God returned Joseph and Mary to Bethlehem to fulfill prophecy.
C2-S5: Jesus was born in Bethlehem.
C2-S6: Where Jesus was born.
C2-S7: God provided His witnesses.
C2-S8: The messengers from heaven.
C2-S9: The first part of message from the angels.
C2-S10: The second part of message from the angels.
C2-S11: The third part of message from the angels.
C2-S12: Additional messengers from heaven.
C2-S13: The reaction of the shepherds.
C2-S14: The action of the shepherds.
C2-S15: The witnessing of the shepherds.
C2-S16: The reaction to the witnessing of the shepherds.
C2-S17: The reaction of Mary.
C2-S18: The follow-up of the shepherds.
C2-S19: The circumcision of Jesus.
C2-S20: Joseph and Mary obeyed scripture.
C2-S21: God used Simeon to provide another sign.
C2-S22: The promise of God to Simeon.
C2-S23: The witness of Simeon.
C2-S24: The reaction of Joseph and Mary to the prophecy.
C2-S25: The personal prophecy to Mary.
C2-S26: A secondary witness from God.
C2-S27: The message of God's witness.
C2-S28: The return to their home.
C2-S29: The growth of Jesus.
C2-S30: The habitual obedience of Joseph and Mary.
C2-S31: The time of the next significant event.
C2-S32: What happened at that time.
C2-S33: The realization of the problem.
2:45: The action because of the problem.
C2-S35: The solving of the problem.
C2-S36: The astonishment of the learned religious men.
C2-S37: The reaction of Joseph and Mary.
C2-S38: Mary's expression of their worry.
C2-S39: The challenge from Jesus.
C2-S40: The basis of His challenge.
C2-S41: The failure of understanding by Joseph and Mary.
C2-S42: The results of this sub-account.
C2-S43: The ongoing maturity of Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-5. Augustus taxes all the Roman empire.
6-7. The nativity of Christ.
8-14. An angel relates it to the shepherds, and many sing praises to God for it.
15-20. The shepherds glorify God.
21. Christ is circumcised.
22-24. Mary purified.
25-38. Simeon and Anna prophesy of Christ,
39-40. who increases in wisdom,
41-50. questions in the temple with the doctors,
51-52. and is obedient to his parents.
A.M. 4005. A.D. 1..

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C2-S1 (Verse 1) Add this account to the introduction.

And it came to pass in those days,
that there went out a decree from Caesar Augustus,
that all the world should be taxed.

Luke 2:1-20 presents the birth of Jesus. This event is also recorded as reported in Matthew 1:18-25, John 1:1-5 and John 1:9-14.

This is part of the fulfillment of prophecy. It was prophesied that Christ would be born in Bethlehem and of the lineage of king David. In the hundreds of years after the prophesies, devils first tried to kill off all of the descendants of king David and then drove them out of Bethlehem. This tax was God's way of getting Mary to Bethlehem in time for the birth of Jesus.

There are several different Caesar mentioned in the Gospels which give us a rough estimate of the time when these events happened. In addition to identifying certain men who held this title, the title itself is used to identify the office of the ruler of the Roman Empire. The American Tract Society Dictionary defines this word as: 'Originally the surname of the Julian family at Rome. After being dignified in the person of Julias Caesar, it became the usual appellation of those of his family who ascended the throne. The last of these was Nero, but the name was still retained by his successors as a sort of title belonging to the imperial dignity. The emperors alluded to by this title in the New Testament, are Augustus, Lu 2:1; Tiberius, Lu 3:1; 20:22; Claudius, Ac 11:28; and Nero, Ac 25:8; Php 4:22. Caligula, who succeeded Tiberius, is not mentioned'. It is found in the Bible in: Matthew 22:17,Matthew 22:21,Matthew 22:21; Mark 12:14, Mark 12:16, Mark 12:17; Luke 2:1; Luke 3:1; Luke 20:22, Luke 20:24, Luke 20:25; Luke 23:2; John 19:12, John 19:15; Acts 11:28; Acts 17:7; Acts 25:8, Acts 25:10, Acts 25:11, Acts 25:11, Acts 25:12, Acts 25:12, Acts 25:12, Acts 25:21; Acts 26:32; Acts 27:24; Acts 28:19; Philippians 4:22.

We find forms of the word tax in: 2Kings 23:35; Daniel 11:20; Luke 2:1; Luke 2:2; Luke 2:3; Luke 2:5; Acts 5:37. Smith's Bible Dictionary defines this word as: 'The English word now conveys to us more distinctly the notion of a tax or tribute actually levied; but it appears to have been used in the sixteenth century for the simple assessment of a subsidy upon the property of a given county, or the registration of the people for the purpose of a poll-tax. Two distinct registrations, or taxings, are mentioned in the New Testament, both of them by St. Luke. The first is said to have been the result of an edict of the emperor Augustus, that "all the world (i.e. the Roman empire) should be taxed," Lu 2:1 and is connected by the evangelist with the name of Cyrenius Quirinus. [CYRENIUS] The second and more important, See Cyrenius Ac 6:15 is distinctly associated, in point of time, with the revolt of Judas of Galilee'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Caesar. Lu 3:1; Ac 11:28; 25:11,21; Php 4:22 exp: Mt 22:17. all. Mt 24:14; Mr 14:9; 16:15; Ro 1:8 exp: Re 3:10; 13:3. taxed. or, enrolled'.

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C2-S2 (Verse 2) Note about when it was done.
(And this taxing was first made when Cyrenius was governor of Syria.)

Luke 2:1-20 presents the birth of Jesus. Our current sentence provides more evidence of the point in human history when this happened.

Please see the note for Luke 2:1 about the word tax. Smith's Bible Dictionary defines this word as: 'The English word now conveys to us more distinctly the notion of a tax or tribute actually levied; but it appears to have been used in the sixteenth century for the simple assessment of a subsidy upon the property of a given county, or the registration of the people for the purpose of a poll-tax. Two distinct registrations, or taxings, are mentioned in the New Testament, both of them by St. Luke. The first is said to have been the result of an edict of the emperor Augustus, that "all the world (i.e. the Roman empire) should be taxed," Lu 2:1 and is connected by the evangelist with the name of Cyrenius Quirinus. [CYRENIUS] The second and more important, See Cyrenius Ac 6:15 is distinctly associated, in point of time, with the revolt of Judas of Galilee'.

We find forms of the word governor occurring 82 times in 79 verses of the Bible, 28 times in 27 verses of the New Testament and, in this Gospel, in: 2:2; 3:1; 20:20. Smith's Bible Dictionary defines this word as: 'In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. The chief of a tribe or family. 2. A ruler in his capacity of lawgiver and dispenser of justice. 3. A ruler consider especially as having power over the property and persons of his subjects. Ge 24:2; Jos 12:2; Ps 100:5. The "governors of the people," in 2Ch 23:20. appear to have been the king's body-guard; cf. 2Ki 11:19. 4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, 2Sa 5:2; 6:21; 1Ch 29:22. to the general of an army, 2Ch 32:21. and to the head of a tribe. 2Ch 19:11. It denotes an officer of high rank in the palace, the lord high chamberlain. 2Ch 28:7. It is applied in 1Ki 10:15. to the petty chieftains who were tributary to Solomon, 2Ch 9:14. to the military commander of the Syrians, 1Ki 20:24. the Assyrians, 2Ki 18:24; 23:8. the Chaldeans, Jer 51:23. and the Medes. Jer 51:38. Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among "governors" (pachoth) inferior in rank to the satraps, Ezr 8:30. like the other provinces which were under the dominion of the Persian king. Ne 2:7,9. It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezr 6:8. that these governors were intrusted with the collection of the king's taxes; and from Ne 5:18; 12:26. that they were supported by a contribution levied upon the people, which was technically termed "the bread of the governor" comp. Ezr 4:14. They were probably assisted in discharging their official duties by A council. Ezr 4:7; 6:6. The "governor" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. Ne 3:7. At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome'.

Please see the note for Galatians 1:21-23 about the word Syria. The functional definition for this word is: 'Originally included Mesopotamia: Ge 25:20; 28:5; De 26:5; Ac 7:2. More properly the country around Damascus: 2Sa 8:6. Damascus the capital of: Isa 7:8. Abana and Pharpar rivers of: 2Ki 5:12'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'taxing. Ac 5:37 governor. Lu 3:1; Ac 13:7; 18:12; 23:26; 26:30'.

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C2-S3 (Verse 3) Everyone had to pay the tax.

And all went to be taxed,
every one into his own city.)

Luke 2:1-20 presents the birth of Jesus. This sentence is added to the prior sentence and is part of a note about when and how Joseph and Mary went to Bethlehem for the birth of Jesus. Since God had decreed that the Jews were to pass the land to their descendants, and not sell it to a stranger, the simplest way to take a poll, in the promised Land, was to require all Jews to return to their family land and register as they paid the tax. By having the local government officials verify that all family members showed up and paid their tax, the government had the best chance of eliminating people skipping out on the tax.

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C2-S4 (Verse 4-5) God returned Joseph and Mary to Bethlehem to fulfill prophecy.

The required trip.

Equivalent Section: Joseph took Mary to where they had to pay the tax.

First Step: Where they went.

And Joseph also went up from Galilee,
out of the city of Nazareth,
into Judaea,
unto the city of David,
which is called Bethlehem;

Second Step: Why.

(See Below):

Equivalent Section: The conditions of their trip.

To be taxed with Mary his espoused wife,
being great with child.

Below is the part of the sentence from the parenthesis.

(because he was of the house and lineage of David)

Luke 2:1-20 presents the birth of Jesus. In this sentence we read that Joseph and Mary left their home city of Galilee and went to the family land in Bethlehem because he was of the house and lineage of David. Later we will see that Mary was also of the house and lineage of David. However, since she was Joseph's espoused wife, she was, legally, considered to be part of his family.

As seen in the word definitions below, Mary was Joseph's espoused wife (legal wife), but the qualifier espoused is included because she was still a virgin and Joseph did not have marriage relationships with her until after the birth of Jesus so that prophecy would be fulfilled and Jesus would be born of a virgin. This is one of the doctrines attacked and changed in man written bibles.

Please see the note for Luke 1:26 about the word Nazareth. The functional definition for this word is: 'A city in Galilee that was the home of Joseph, Mary, Jesus and the brethren of Jesus'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. De 22:22-27; Mt 1:18-19 exp: Lu 1:27'.

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C2-S5 (Verse 6) Jesus was born in Bethlehem.

And so it was,
that,
while they were there,
the days were accomplished that she should be delivered.

Luke 2:1-20 presents the birth of Jesus. Here we are told that Mary's time of birth came while they were at Bethlehem.

The Treasury of Scripture Knowledge provides links for this sentence as: 'A.M. 4000. B.C. 4. so. Ps 33:11; Pr 19:21; Mic 5:2 the days. Lu 1:57; Re 12:1-5 General references. exp: Lu 1:57'.

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C2-S6 (Verse 7) Where Jesus was born.

First Step: Where the birth happened.

And she brought forth her firstborn son,
and wrapped him in swaddling clothes,
and laid him in a manger;

Second Step: Why.

because there was no room for them in the inn.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the title Firstborn.

Luke 2:1-20 presents the birth of Jesus. All of the verses and notes for Matthew 2 and Luke 2 deal with the birth and early life of Jesus. They need to be considered together. In time sequence, the account in Luke happens before the account in Matthew.

Please also note that the word first implies more births. Otherwise, the Bible would use the phrase only begotten, like it does for God the Father in relationship to God the Son.

Please notice that our sentence uses a lower-case son and not an upper-case Son. Every place where the Bible speaks of the deity of the Son of God, the true Bible uses an upper-case Son. This sentence uses a lower-case son to signify that Mary was the mother of the physical body / person who was Jesus.

In addition, our sentence tells us that she wrapped him in swaddling clothes, and laid him in a manger because that is what a mother does with a literal physical son who will need his diapers changed. These religions which have a functional adult in a baby sized body are preaching a lie which should be obvious. However, most religions preach lies which should be obvious if people only thought about what they are accepting to believe.

It is apparent that the family did not have enough room to accommodate all of the relatives who came to town to register and pay their tax. Matthew 2:8-9 tells us that Joseph and Mary were still in Bethlehem when Jesus was a young child. Apparently, after people registered and went home, more space became available. Since Joseph was a carpenter, he could find work locally and it made sense to stay until Mary and the baby were ready to travel. In addition, they were closer to Jerusalem, where they had to go for the circumcision eight days after the birth. Further, if they had gone home, instead of staying in temporary housing, they probably would have felt safer from the king and it would have been harder for God to get them to go to Egypt and fulfil the prophecy of Matthew 2:15; Numbers 24:8 and Hosea 11:1.

Another consideration is that she laid him in a manger. We are all told that this was part of a temporary shelter used for animals out in a field. Now, our next few sentences tell us about God sending angels to tell the shepherds and their showing up to see the baby. Shepherds are / were known to live outside and sleep next to their sheep. So, imagine a bunch of them showing up at the door of a house or inn and demanding to see the newborn babe. I can imagine the homeowner / inn keeper telling them 'Go away and come back in a few days after the mother and babe have had time to recover from the trauma of birth. Also, get a bath. My wife will not let you into her house / inn while you are as filthy and stinky as you are'. However, that would not be a problem at a manger out in a field.

Please see the note for Colossians 1:15 about the word firstborn. The functional definition for this word is: 'Primogeniture gave princedom and priesthood in patriarchal times'.

We find forms of the word wrap in: Genesis 38:14; 1Samuel 21:9; 1Kings 19:13; 2Kings 2:8; Job 8:17; Job 40:17; Isaiah 28:20; Ezekiel 21:15; Jonah 2:5; Micah 7:3; Matthew 27:59; Mark 15:46; Luke 2:7; Luke 2:12; Luke 23:53; John 20:7. Webster's 1828 defines this word as: 'Wound; folded; inclosed'.

We find forms of the word swaddling in: Lamentations 2:22; Ezekiel 16:4; Luke 2:7; Luke 2:12. Webster's 1828 defines this word as: 'Swathing; binding in tight clothes'.

We find forms of the word manger in: Luke 2:7, Luke 2:12, Luke 2:16. Easton's Bible Dictionary defines this word as: 'the name (Gr. phatne, rendered "stall" in Lu 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes "the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'she. Isa 7:14; Mt 1:25; Ga 4:4 exp: 1Ti 2:15. and wrapped. Lu 2:11-12; Ps 22:6; Isa 53:2-3; Mt 8:20; 13:55; Joh 1:14; 2Co 8:9 the inn. Lu 10:34; Ge 42:27; 43:21; Ex 4:24 General references. exp: Lu 1:57'.

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C2-S7 (Verse 8) God provided His witnesses.

And there were in the same country shepherds abiding in the field,
keeping watch over their flock by night.

Our sentence starts with the word And, which adds it to the prior sentence. This lets us know that the requirement for Mary to put her son in a manger is directly tied to the fact that there were in the same country shepherds abiding in the field. Our sentence also tells us that all of this happened in the night.

Please see the note for 1Peter 2:25 about the word shepherd. The functional definition for this word is: 'A man employed in tending, feeding and guarding sheep in the pasture. A word frequently occurring in Scripture. Sometimes the word "pastor" is used instead (Jer 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people '. Please also see the note for John 5:2 about the word sheep. Forms of the word shepherd are found in this Gospel in: this sentence and in: 2:15, 2:18, 2:20.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition for this word is: 'to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely.'.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please also see the note for 1John 5:2 about the phrase keep his commandments. Forms of the word keep are found in this Gospel in: this sentence and in: 4:10, 8:15, 11:21, 11:28, 19:43.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: ' Attendance without sleep'. Forms of the word watch are found in this Gospel in: this sentence and in: 6:7, 12:37, 12:38, 12:39, 14:1, 20:20, 21:36.

Please see the note for John 11:10 about the word night. The Morrish Bible Dictionary defines this word as: 'Used symbolically for:
1. Death, a time "when no man can work." Joh 9:4.
2. The moral darkness of the world, in which men sleep and are drunken. 1Th 5:7.
3. The period of Christ's rejection, which is far spent, and the 'day' at hand. Ro 13:12. There will be no night of moral or spiritual darkness in the heavenly Jerusalem. Re 21:25; 22:5'. Forms of the word night are found in this Gospel in: this sentence and in: 2:37, 5:5, 6:12, 11:5, 12:20, 17:34, 18:7, 21:37.

The Treasury of Scripture Knowledge provides links for this sentence as: 'abiding. Ge 31:39-40; Ex 3:1-2; 1Sa 17:34-35; Ps 78:70-71; Eze 34:8; Joh 10:8-12 watch over their flock by night. or, the night-watches. General references. exp: Ge 31:40'.

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C2-S8 (Verse 9) The messengers from heaven.

Equivalent Section: The angels went to the shepherds.

And,
lo,
the angel of the Lord came upon them,
and the glory of the Lord shone round about them:

Equivalent Section: Their initial reaction.

and they were sore afraid.

Our sentence is added to the prior, which told us about shepherds having a quiet night, paying attention to any sign of a predator trying to get to their sheep and, suddenly, what appears to be a man walks up to them. They were probably wondering how he got so close without them noticing him, and then this bright light (he glory of the Lord) is shining all around them and their camp. If the reader honestly thinks about their situation, especially if they have ever done any wilderness camping, then their reaction should be understandable.

Please see the note for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God' . Think about the 'Mount of transfiguration' . Forms of the word glory are found in this Gospel in: this sentence and in: 2:14, ,2:32, 4:6, 9:26, 9:31, 9:32, 12:27, 17:18, 19:38, 21:27, 24:26.

Please see the note for Mark 14:33-34 about the word sore. The functional definition for this word is: 'A place in an animal body where the skin and flesh are ruptured or bruised, so as to be pained with the slightest pressure. 2. An ulcer; a boil. 3. In Scriptures, grief; affliction. 2 Chron. 6'.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. The force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear The Lord. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear The Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that 'The fear of the lord means 'deep abiding respect'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

The Treasury of Scripture Knowledge provides links for this sentence as: 'lo. Lu 1:11,28; Jg 6:11-12; Mt 1:20; Ac 27:23; 1Ti 3:16 and the. Ex 16:7,10; 40:34-35; 1Ki 8:11; Isa 6:3; 35:2; 40:5; 60:1; Eze 3:23; Joh 12:41; 2Co 3:18; 4:6; Re 18:1 exp: Joh 1:51. and they. Lu 1:12; Isa 6:4-5; Ac 22:6-9; 26:13-14; Heb 12:21; Re 20:11'.

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C2-S9 (Verse 10) The message from the angels.

Equivalent Section: The first message.

And the angel said unto them,
Fear not:

Equivalent Section: Why.

for,
behold,
I bring you good tidings of great joy,
which shall be to all people.

Every sentence in this chapter, so far, starts with the word And. That means that they are all connected and the contextual considerations require us to consider all of them as a single unit. The angel of the Lord is delivering this message to shepherds as a way of symbolically announcing the arrival of the good shepherd (John 10).

We see in the word definitions, below, that the functional definition for the word good. is: 'that which comes from God'. In addition, the functional definition for the word joy. is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Thus, we have a messenger from God (the angel of the Lord) with a message from God which must be experienced spiritually. And, the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned (1Corinthians 2:14). This is why the world likes to quote this message, especially at Christmas time, but they never experience what they expect to experience. They think they will feel happy in their natural human emotions, and that is not what was promised.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Luke 1:19 about the word tidings. Webster's 1828 defines this word as: 'n. plu. News; advice; information; intelligence; account of what has taken place, and was not before known. I shall make my master glad with these tidings. Behold I bring you good tidings of great joy, which shall be to all people. Luke 2.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Fear not. Lu 1:13,30; Da 10:11-12,19; Mt 28:5; Re 1:17-18 I bring. Lu 1:19; 8:1; Isa 40:9; 41:27; 52:7; 61:1; Ac 13:32; Ro 10:15 to. Lu 2:31-32; 24:47; Ge 12:3; Ps 67:1-2; 98:2-3; Isa 49:6; 52:10; Mt 28:18; Mr 1:15; 16:15; Ro 15:9-12; Eph 3:8; Col 1:23 General references. exp: Isa 49:3; Jer 33:14; Lu 2:30; 3:6; Ac 8:8'.

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C2-S10 (Verse 11) The second part of message from the angels.

For unto you is born this day in the city of David a Saviour,
which is Christ the Lord.

Luke 2:1-20 presents the birth of Jesus. All of the verses and notes for Matthew 2 and Luke 2 deal with the birth and early life of Jesus. They need to be considered together. In this sentence, the city of David is a reference to Bethlehem. Please see the note for Matthew 2:1 about this detail.

Please be sure to see the notes for this sentence within the Lord Jesus Christ Study. It has some doctrinal truths that many people don't know or misunderstand because of wrong religious teaching.

With this announcement we see the start, in this physical world, of the enactment of God's plan to save those people who are willing to truly have the ongoing personal relationship with Christ, as our personal Lord, which is a required part of His being our personal Saviour. Many people, like the religious Jews, want Him to be their Saviour while refusing to accept Him as their personal Lord, and also while refusing the ongoing personal relationship with Christ which will change their sinful nature. Also like the Jews, such people will be condemned by God.

The Treasury of Scripture Knowledge provides links for this sentence as: 'unto. Lu 1:69; Isa 9:6; Mt 1:21; Ga 4:4-5; 2Ti 1:9-10; Tit 2:10-14; 3:4-7; 1Jo 4:14 in. Lu 2:4; Mt 1:21 which. Lu 2:26; 1:43; 20:41-42; Ge 3:15; 49:10; Ps 2:2; Da 9:24-26; Mt 1:16; 16:16; Joh 1:41,45; 6:69; 7:25-27,41; 20:31; Ac 2:36; 17:3; 1Jo 5:1 the Lord. Lu 1:43; 20:42-44; Ac 10:36; 1Co 15:47; Php 2:11; 3:8; Col 2:6 exp: Isa 49:1; Joh 4:1; Ac 9:17. General references. exp: Isa 43:11; 49:3; Jer 33:14; Lu 2:30; 3:6; Ac 8:8'.

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C2-S11 (Verse 12) The third part of message from the angels.

First Step: The evidence from God.

And this shall be a sign unto you;

Second Step: How they are to identify Jesus.

Ye shall find the babe wrapped in swaddling clothes,
lying in a manger.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the title Babe.

Our sentence has two Steps because the First Step must be done before the Second Step can be done. In the First Step the shepherds are given a sign. In the Second Step they are commanded to personally verify the sign.

Please notice that they did not ask for a sign but received one without any punishment. In our prior chapter, Zacharias asked for a sign, and received it, but was punished for his lack of faith. Likewise, people of today who 'put out a fleece' are likely to receive punishment from God because of their lack of faith.

The sign was given to the group (you) but was to be personally verified by 'each and every one of you personally' (ye). God wants us to each personally verifyverigy any message that is claimed to come from God. God does not save us as a group, such as claims that God saved everyone who belongs to some group. God saves us personally and deals with the saved in a personal way and expects personal obedience.

In the first sentence of this message, the angel of the Lord told them fear not and why they should react this way. Then he told them the main message. Now he gives them evidence to back his message and tells them to go verify his message. As already mentioned in an earlier note for this chapter, one, probable, reason why Jesus was in a manger was because these dirty and smelly shepherds would not be turned away at the door like they probably wound experience if Joseph and Mary were in a house or inn.

As also mentioned before, Jesus was wrapped in swaddling clothes because He was a literal physical human baby and not some full adult in miniature form.

Please see the note for John 1:41 about the word find. The functional definition for this word is: ' Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. Please also see the note for 2:46, which has links to where the past-tense form of this word (found) can be found in this Gospel. Forms of the word find are found in this Gospel in: this sentence and in: Lu 2:12; 5:19, 6:7, 11:9, 11:10, 11:24, 11:25, 12:37, 12:38, 12:43, 13:7, 15:4, 15:8, 18:8, 19:30, 19:48, 23:4.

Please see the note for Luke 2:12 about the word wrap. Webster's 1828 defines this word as: 'Wound; folded; inclosed'.

We find forms of the word swaddling in: Lamentations 2:22; Ezekiel 16:4; Luke 2:7; Luke 2:12. Webster's 1828 defines this word as: 'Swathing; binding in tight clothes'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Ex 3:12; 1Sa 10:2-7; Ps 22:6; Isa 53:1-2 exp: Isa 49:3'.

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C2-S12 (Verse 13-14) Additional messengers from heaven.

And suddenly there was with the angel a multitude of the heavenly host praising God,
and saying,
Glory to God in the highest,
and on earth peace,
good will toward men.

One preacher claimed that the Bible never said that angels sang and he gave a reason why he believed that they could not do so. I, personally, do not have the knowledge to say if he was right or not but our sentence says that they were saying, not singing.

Another person claimed that the time during the life of Jesus is the only time, in all of recorded history, when there was no war going somewhere on Earth. If true, it would be a fulfillment of this message from God.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. The phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) The starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) The usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) The Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) The "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) The "eternal kingdom" (2Pe 1:11). (f) The "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) The "better country" (Heb 11:14,16). (h) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven. Forms of the word heaven are found in this Gospel in: this sentence and in: 2:15, 3:21-22, 4:25, 6:23, 9:16, 9:54, 10:15, 10:18, 10:20, 10:21, 11:2, 11:2, 11:13, 11:16, 12:33, 15:7, 15:18, 15:21, 16:17, 17:24, 17:29, 18:13, 18:22, 19:38, 20:4, 20:5, 21:11, 21:26, 21:33, 22:43, 24:51.

The Treasury of Scripture Knowledge provides links for this sentence as: 'a multitude. Ge 28:12; 32:1-2; 1Ki 22:19; Job 38:7; Ps 68:17; 103:20-21; 148:2; Isa 6:2-3; Eze 3:12; Da 7:10; Lu 15:10; Eph 3:10; Heb 1:14; 1Pe 1:12; Re 5:11 General references. exp: Isa 49:3.
Glory. Lu 19:38; Ps 69:34-35; 85:9-12; 96:11-13; Isa 44:23; 49:13; Joh 17:4; Eph 1:6; 3:20-21; Php 2:11; Re 5:13 and. Lu 1:79; Isa 9:6-7; 57:19; Jer 23:5-6; Mic 5:5; Zec 6:12-13; Joh 14:27; Ac 10:36; Ro 5:1; 2Co 5:18-20; Eph 2:14-18; Col 1:20; Heb 13:20-21 exp: Lu 2:28. good. Joh 3:16; Eph 2:4,7; 2Th 2:16; Tit 3:4-7; 1Jo 4:9-10 General references. exp: Isa 49:3; 62:3; Ga 1:24'.

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C2-S13 (Verse 15) The reaction of the shepherds.

And it came to pass,
as the angels were gone away from them into heaven,
the shepherds said one to another,
Let us now go even unto Bethlehem,
and see this thing which is come to pass,
which the Lord hath made known unto us.

In this sentence we see that the shepherds responded properly to receiving a message from God. Many people never hear from God and those who do usually hear indirectly by God's Holy Spirit dealing with them while they read the Bible or while someone else tells them what the Bible says or how to apply what the Bible says. It is extremely rare to get a direct message from God. However, it does not matter how we receive the message. God expects us to respond with obedience to any message that He gives to us.

The Treasury of Scripture Knowledge provides links for this sentence as: 'into. Lu 24:51; 2Ki 2:1,11; 1Pe 3:22 Let. Ex 3:3; Ps 111:2; Mt 2:1-2,9-11; 12:42; Joh 20:1-10'.

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C2-S14 (Verse 16) The action of the shepherds.

And they came with haste,
and found Mary,
and Joseph,
and the babe lying in a manger.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the title Babe.

This sentence is added to the prior by starting with the word And. The prior sentence told us how the shepherds responded and this sentence tells us the results which they received. In this sentence, Mary is named before Joseph because she is more important in this plan of God. Many religious people use the Bible, and other so-called holy books, to push all women lower that God places them. This sentence shows us the error of such actions.

The Treasury of Scripture Knowledge provides links for this sentence as: 'with. Lu 1:39; Ec 9:10 found. Lu 2:7,12; 19:32; 22:13'.

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C2-S15 (Verse 17) The witnessing of the shepherds.

And when they had seen it,
they made known abroad the saying which was told them concerning this child.

. . . . . . . . . . . .

Please see the note for Romans 1:1 about the word concern. Webster's 1828 dictionary defines this word as: 'ppr. Pertaining to; regarding; having relation to. The Lord hath spoken good concerning Israel. Numbers 10. I have accepted thee concerning this thing. Genesis 19. This word has been considered a preposition, but most improperly; concerning, when so called, refers to a verb, sentence or proposition; as in the first example, the word applies to the preceding affirmation. The Lord hath spoken good, which speaking good is concerning Israel. Concerning, in this case, refers to the first clause of the sentence'. Forms of the word concern are found in this Gospel in: this sentence and in: 7:24, 18:31, 22:37, 24:19, 24:27, 24:44.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 2:38; 8:39; Ps 16:9-10; 66:16; 71:17-18; Mal 3:16; Joh 1:41-46; 4:28-29'.

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C2-S16 (Verse 18) The reaction to the witnessing of the shepherds.
And all they that heard it wondered at those things which were told them by the shepherds.

Here we see the shepherds telling others what God had done and the message that they received from God. After they had personally verified the message, they passed it to others.. This is what God wants all saved to do.

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'. Forms of the word wonder are found in this Gospel in: this sentence and in: 4:22, 8:25, 9:43, 11:14, 24:12, 24:41.

The Treasury of Scripture Knowledge provides links for this sentence as: 'wondered. Lu 2:33,47; 1:65-66; 4:36; 5:9-10; Isa 8:18'.

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C2-S17 (Verse 19) The reaction of Mary.

But Mary kept all these things,
and pondered them in her heart.

Here we see that Mary did not understand everything that was happening but she didn't go talking to everyone else but considered them herself and waited for God to reveal His plan. When we are waiting for God to reveal His plan, discussing God's plan with others is sure to lead us into an erroneous belief.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 2:51; 1:66; 9:43-44; Ge 37:11; 1Sa 21:12; Pr 4:4; Ho 14:9'.

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C2-S18 (Verse 20) The follow-up of the shepherds.

And the shepherds returned,
glorifying and praising God for all the things that they had heard and seen,
as it was told unto them.

Here we see the ongoing response that we are to have when God deals with us in a personal manner.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 18:43; 19:37-38; 1Ch 29:10-12; Ps 72:17-19; 106:48; 107:8,15,21; Isa 29:19; Ac 2:46-47; 11:18'.

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C2-S19 (Verse 21) The circumcision of Jesus.

And when eight days were accomplished for the circumcising of the child,
his name was called JESUS,
which was so named of the angel before he was conceived in the womb.

All of the verses and notes for Matthew 2 and Luke 2 deal with the birth and early life of Jesus. They need to be considered together. In time sequence, the account in Luke happens before the account in Matthew. This capitalization directly ties these verses together, and also ties this verse to the name Saviour. While the name of Jesus is: 'a literal physical man', when the Bible uses all caps, the direct application is switched to Saviour.

Our sentence starts the account of the circumcision of Jesus and this account continues through the first part of 2:39. Matthew 2 occurs between the first and second phrases of Luke 2:39 and tell of Joseph, Mary and Jesus going to Egypt until the king died and it was safe to return. Luke chose to not include what is in Matthew 2 and if people don't understand the sequences used by the various Gospel writers, they might consider that to be a conflict. It is not but we must rightly divide the word of truth, which means rightly understand the purpose of each writer and accept that if a writer skips an account which another writer includes, that is not a conflict.

As a physician, Luke tells us about the physical birth, the physical time involved and the physical circumcision because these are areas of interest and responsibility to a physician. Luke also tells us about their keeping the mosaic law, which included commands which had to do with physical health. The Mosaic law specified that circumcision was to be done on the eighth day, which, reportedly, is when it causes the least physical pain to the boy child. The mosaic law also specified that the woman was unclean, and required a certain number of days of purification, between the time of birth and when her husband could have sex with her. This time allowed the woman to physically recover from the birth. Thus, the Mosaic Law included many things which a physician would understand even while others might not understand but who would obey for religious reasons when the physical consequences might be ignored by some people.

Our sentence also tells us that He was named at the time of His circumcision. In many cultures, a child is not named immediately after birth because so many die in the first few days. If a child lived the first eight days, then the child had a much higher probability of survival.

In our sentence, Luke is referring to Matthew 1:21, Matthew 1:25; Matthew 27:37 and Luke 1:31 and John 19:19 where the name of JESUS is in all capitals. This capitalization directly ties these verses together, and also ties this verse to the name Saviour. In our current sentence, Luke reminds us that neither Joseph nor Mary chose the name but that God chose the name. In the early Gospel references we have the prophecy of what He will do in the later Gospel references (die for us) in order to be our Saviour.

While Luke is a physician, and therefore concerned with things related to the medical, he is also a recorder of history. This is why he also wrote the Book of Acts. It is also why our sentence tells us that his name was called JESUS, which was so named of the angel before he was conceived in the womb.

For those who care, the symbolic meaning of the number eight is supposed to be 'new beginnings'. A Jewish boy child's life was considered to 'begin' with his circumcision and naming.

Please see the note for Luke 1:24 about the word conceived. The functional definition for this word is: 'Formed in the womb; framed in the mind; devised; imagined; understood'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'eight. Lu 1:59; Ge 17:12; Le 12:3; Mt 3:15; Ga 4:4-5; Php 2:8 his name was. Lu 1:31; Mt 1:21,25 General references. exp: Ge 21:4; Le 12:3; Lu 1:59'.

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C2-S20 (Verse 22-24) Joseph and Mary obeyed scripture.

What the Law of the Lord required.

First Step: Jesus was brought to Jerusalem.

And when the days of her purification according to the law of Moses were accomplished,
they brought him to Jerusalem,
to present him to the Lord;

Second Step: Why.

(See Below);

Third Step: The offering in thanks for a child.

And to offer a sacrifice according to that which is said in the law of the Lord,
A pair of turtledoves,
or two young pigeons.

Below is the part of the sentence from the parenthesis.

The scriptural reference.

(As it is written in the law of the Lord,
Every male that openeth the womb shall be called holy to the Lord)

This sentence is in obedience to Exodus 13:2, Exodus 13:12, Exodus 13:15; Exodus 22:29 and Numbers 18:15 and Leviticus 12:2-8; Leviticus 27:26. These Bible references are what our includes section (the part of the sentence from the parenthesis) is referring to.

The offering when the first child was a son could be greater than pair of turtledoves, or two young pigeons, but this offering was included for the poor Jewish couple who could not afford a more expensive sacrifice. Reportedly, these birds were not difficult to capture in that land and in that day.

The days of her purification according to the law of Moses were seven days after the birth of a son (Leviticus 12:2) plus additional days until she could go to the Temple. On the eighth day a boy child was circumcised. As for the additional days, Leviticus 12:4 says: And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.. Then Leviticus 12:6-8 continues to tell us about the sacrifice required when it says: And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.. Although Jesus was circumcised on the eighth day, they could not go to the Temple, and make the sacrifice, for another three and thirty days. That is why our sentence starts with the phrase: And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem.

If the reader remembers, they found no room for them in the inn when they first reached Bethlehem. Yet in Matthew 2:11, we are told that the young child with Mary his mother are still in Bethlehem and were now in a house. Therefore, Joseph and Mary stayed in Bethlehem, because it was close to Jerusalem and the Temple where they had to go after the birth in order to make this sacrifice and fulfill the requirements of the Mosaic law. At some point they moved into a house which became available when others registered and paid their tax and left Bethlehem.

God's original plan was to use the firstborn males for the priesthood (Every male that openeth the womb shall be called holy to the Lord). However, when the entire tribe of Levi sided with Moses when he came off the mountain and demanded that the naked sinners be killed, God switched the priesthood to the tribe of Levi. However, God still retained to part of the Mosaic law which said Every male that openeth the womb shall be called holy to the Lord and Hebrews 9 explains that this was fulfilled when But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle. Thus, the firstborn males were still holy to the Lord and used by God in special ways if they were willing to be used that way. For example Samuel, John the Baptist and other males mentioned in the Bible were used in special ways by God.

While it is highly probable that Joseph and Mary did not understand all of the symbolic significance and the fulfillment of God's plan, their obedience accomplished the things which they did not understand. This is why God's people need to obey in faith when they do not understand why but are commanded to do something.

We find forms of the word purification in: Numbers 19:9, Numbers 19:17; 2Chronicles 30:19; Nehemiah 12:45; Esther 2:3, Esther 2:9, Esther 2:12; Luke 2:22; Acts 21:26. Easton's Bible Dictionary defines this word as: 'the process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges. The great annual purification of the people was on the Day of Atonement (q.v.). But in the details of daily life there were special causes of ceremonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Le 13; 13:14), and of the house defiled by leprosy (Le 14:49-53; see also Mt 8:2-4). Uncleanness from touching a dead body (Nu 19:11; Ho 9:4; Hag 2:13; Mt 23:27; Lu 11:44). The case of the high priest and of the Nazarite (Le 21:1-4,10-11; Nu 6:6-7; Eze 44:25). Purification was effected by bathing and washing the clothes (Le 14:8-9); by washing the hands (De 21:6; Mt 27:24); washing the hands and feet (Ex 30:18-21; Heb 6:2, "baptisms", R.V. marg., "washings;" Heb 9:10); sprinkling with blood and water (Ex 24:5-8; Heb 9:19), etc. Allusions to this rite are found in Ps 26:6; 51:7; Eze 36:25; Heb 10:22'. Smith's Bible Dictionary defines this word as: 'in its legal and technical sense, is applied to the ritual observances whereby an Israelite was formally absolved from the taint of uncleanness. The essence of purification, in all eases, consisted in the use of water, whether by way of ablution or aspersion; but in the majora delicta of legal uncleanness, sacrifices of various kinds were added and the ceremonies throughout bore an expiatory character. Ablution of the person and of the clothes was required in the cases mentioned in: Le 15:18; 11:25,40; 15:18,17
In cases of childbirth the sacrifice was increased to a lamb of the first year, with a pigeon or turtle-dove: Le 12:8
The ceremonies of purification required in cases of contact with a corpse or a grave are detailed in: Nu 19:1
The purification of the leper was a yet more formal proceeding, and indicated the highest pitch of uncleanness. The rites are described in: Le 14:4-32
The necessity of purification was extended in the post-Babylonian Period to a variety of unauthorized cases. Cups and pots and brazen vessels were washed as a matter of ritual observance: Mr 7:4
The washing of the hands before meals was conducted in a formal manner: Mr 7:3
What play have been the specific causes of uncleanness in those who came up to purify themselves before the Passover,: Joh 11:55
or in those who had taken upon themselves the Nazarites' vow: Ac 21:24,26
we are not informed. In conclusion it may he observed that the distinctive feature. In the Mosaic rites of purification is their expiatory character. The idea of uncleanness was not peculiar to the Jew; but with all other nations simple ablution sufficed: no sacrifices were demanded. The Jew alone was taught by the use of expiatory offerings to discern to its fullest extent the connection between the outward sign and the inward fount of impurity'.

Nave's Topical Bible provides links for the word purification as: '(Sanitary and symbolical) For women: Before marriage: Es 2:12. After childbirth: Le 12:6-8; Lu 2:22. After menstruation: Le 15:19-33; 2Sa 11:4. Of the Jews before the Passover celebration: Joh 11:55. For those who had recently killed someone in battle: Nu 31:19-24. By fire, for things that resist fire: Nu 31:23. By blood: Ex 24:5-8; Le 14:6-7; Heb 9:12-14,19-22. By abstaining from sexual intercourse: Ex 19:15. Washing parts of animal sacrifices in water: Le 1:9,13; 9:14; 2Ch 4:6. Penalty to be imposed upon those who do not observe the ordinances concerning: Le 7:20-21; Nu 19:13,20. Water of: Nu 19:17-21; 31:23. Washing hands in water, symbolical of innocency: De 21:6; Ps 26:6; Mt 27:24. Traditions of the elders concerning: Mt 15:2; Mr 7:2-5,8-9; Lu 11:38. Of Paul, to show his fidelity to the law: Ac 21:24,26. FIGURATIVE: Ps 26:6; 51:7; Eze 36:25; Heb 10:22: SCRIPTURES RELATING TO: Ge 35:2; Ex 19:10,14; 29:4; 30:18-21; 40:12,30-32; Le 8:6; 14:8-9; 15:4-13,16-27; 16:4,24,26,28; 17:15; 22:3; Nu 8:6-7,21; 19:7-8,19; 2Ch 4:6; Mt 15:2; Mr 7:2-9; Heb 9:10'.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us today. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Forms of the word law are found in this Gospel in: this sentence and in: 2:27, 2:39, 5:17, 6:2, 6:4, 6:9, 7:30, 10:26, 10:52, 10:26, 12:53, 14:3, 16:16, 16:17, 20:22, 24:44.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Jerusalem is found in this Gospel in: this sentence and in: 2:25, 2:38, 2:41, 2:42, 2:43, 2:45, 4:9, 5:17, 6:17, 9:31, 9:51, 9:53, 10:30, 13:4, 13:22, 13:33, 13:34, 17:11, 18:31, 19:11, 19:28, 21:20, 21:24, 23:7, 23:28, 24:13, 24:18, 24:33, 24:47, 24:49, 24:52.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition for this word is: 'Being before the face or near; being in company'. Forms of the word present are found in this Gospel in: this sentence and in: 5:17, 13:1, 18:30.

Please see the note for 1Corinthians C8S7 about the word offer. Webster's 1828 dictionary defines this word as: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'. Forms of the word offer are found in this Gospel in: this sentence and in: 5:14, 6:29, 11:12, 21:4, 23:36.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The functional definition for this word is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness; as, to sacrifice an ox or a lamb'.

We find forms of the word turtledoves in: Genesis 15:9; Leviticus 1:14; Leviticus 5:7; Leviticus 5:11; Leviticus 12:6; Leviticus 14:22; Leviticus 14:30; Leviticus 15:14; Psalms 74:19; Luke 2:24. Smith's Bible Dictionary defines this word as: 'The name is phonetic, evidently derived from the plaintive cooing of the bird. It is one of the smaller members of the group of birds which ornithologists usually call pigeons. The turtle-dove occurs first in Scripture in: Ge 15:9. In the Levitical law a pair of turtle-doves or of young pigeons are constantly prescribed as a substitute for those who were too poor to provide a lamb or a kid. The offering of two young pigeons must have been one easily within the reach of the poorest. The admission of a pair of turtle-doves was perhaps a yet further concession to extreme poverty, for they were extremely numerous, and their young might easily be found and captured by those who did not possess pigeons. In the valley of the Jordan, an allied species, the palm-dove (so named because it builds its nest in the palm tree), or Egyptian turtle-- Turtur aegyptiacus, Temm.--is by no means uncommon. It is not improbable that the palm-dove may in some measure have supplied the sacrifice in the wilderness, for it is found in amazing numbers wherever the palm tree occurs, whether wild or cultivated. From its habit of pairing for life, and its fidelity to its mate, the turtle-dove was a symbol of purity and an appropriate offering. The regular migration of the turtle-dove and its return in the spring are alluded to in: Jer 8:7. and Song 2:11,12 It is from its plaintive note doubtless that David in: Ps 74:19. pouring forth his lament to God, compares himself to a turtle-dove.'.

We find forms of the word pigeon in: Genesis 15:9; Leviticus 1:14; Leviticus 5:7; Leviticus 5:11; Leviticus 12:6; Leviticus 12:8; Leviticus 14:22; Leviticus 14:30; Leviticus 15:14; Leviticus 15:29; Numbers 6:10; Luke 2:24. Easton's Bible Dictionary defines this word as: 'Pigeons are mentioned as among the offerings which, by divine appointment, Abram presented unto the Lord (Ge 15:9). They were afterwards enumerated among the sin-offerings (Le 1:14; 12:6), and the law provided that those who could not offer a lamb might offer two young pigeons (Le 5:7; comp. Lu 2:24). (See Dove.)'.

Please see the note for Mark 10:6 about the word male. Webster's 1828 defines this word as: 'Among animals, one of the sex whose office is to beget young; a he-animal. 1. In botany, a plant of flower which produces stamens only, without pistils. 2. In mechanics, the screw whose threads enter the grooves or channels of the corresponding part or female screw'. Please also see the note for Mark 10:6 about the word female.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Le 12:2-6
Every. Ex 13:2,12-15; 22:29; 34:19; Nu 3:13; 8:16-17; 18:15 General references. exp: Le 12:4.
A pair. Le 12:2,6-8; 2Co 8:9 General references. exp: Ge 15:9; Le 14:30'.

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C2-S21 (Verse 25) God used Simeon to provide another sign.

Equivalent Section: The identification of the prophet.

First Step: The name of the prophet.

And,
behold,
there was a man in Jerusalem,
whose name was Simeon;

Second Step: The testimony of the prophet.

and the same man was just and devout,
waiting for the consolation of Israel:

Equivalent Section: Why God used him.

and the Holy Ghost was upon him.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the title Consolation of Israel.

This sentence through 2:35 tell us about Simeon recognizing Jesus as the consolation of Israel and the Holy Ghost caused him to take Jesus into his arms and bless God and prophesy. After that, in 2:36 through 2:38, Anna, a prophetess also prophesied and spake of him to all them that looked for redemption in Jerusalem.

Our sentence has two Equivalent Sections which let us know that what happened in the First Equivalent Section was a result of: the Holy Ghost was upon him. (Please see the note for this sentence in the Word Study.) Thus, we can see how the Holy Ghost works and know that someone is lying if they claim to be led by God's Holy Spirit (the Holy Ghost) and they are not just and devout (to God).

Our next sentence tells us that the consolation of Israel is: the Lord's Christ. Jesus came and offered both to the Jews but they rejected Him. However, their rejection does not negate God fulfilling this promise.

Here we see that this man received a personal promise from God because he was just and devout. God rewards His children who become like Him.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

We find forms of the name Simeon occurring 50 times in 45 verses of the Bible and, in the New Testament, in: Luke 2:25; Luke 2:34; Luke 3:30; Acts 13:1; Acts 15:14; Revelation 7:7. Webster's 1828 defines this word as: 'hearing. (1.) The second son of Jacob by Leah (Ge 29:33). He was associated with Levi in the terrible act of vengeance against Hamor and the Shechemites (Ge 34:25-26). He was detained by Joseph in Egypt as a hostage (Ge 42:24). His father, when dying, pronounced a malediction against him (Ge 49:5-7). The words in the Authorized Version (Ge 49:6), "they digged down a wall," ought to be, as correctly rendered in the Revised Version, "they houghed an ox."
(2.) An aged saint who visited the temple when Jesus was being presented before the Lord, and uttered lofty words of thankgiving and of prophecy (Lu 2:29-35).
(3.) One of the ancestors of Joseph (Lu 3:30).
(4.) Surnamed Niger, i.e., "black," perhaps from his dark complexion, a teacher of some distinction in the church of Antioch (Ac 13:1-3). It has been supposed that this was the Simon of Cyrene who bore Christ's cross. Note the number of nationalities represented in the church at Antioch.
(5.) James (Ac 15:14) thus designates the apostle Peter (q.v.)'.

Nave's Topical Bible provides links for the name Simeon as: '1. Son of Jacob: Ge 29:33; 35:23; Ex 1:1-2; 1Ch 2:1. With Levi avenges upon the Shechemites the seduction of Dinah: Ge 34; 49:5-7. Jacob's denunciation of: Ge 34:30; 49:5-7. Goes down into Egypt to buy corn (graini); is imprisoned by Joseph, and is detained: Ge 42:24,36; 43:23. His sons: Ge 46:10; Ex 6:15; 1Ch 4:24-37. Descendants of: Nu 26:12-14. Military enrollment of, at Sinai: Nu 1:22-23; 2:13. On the plains of Moab: Nu 26:14. Place of, in camping and marching: Nu 2:12; 10:18-19. Inheritance allotted to: Jos 19:1-9; Jg 1:3-17; 1Ch 4:24-43. Stood on Mount Gerizim to bless at the time of the recounting of the law of Moses: De 27:12. Joined with the people of Judah and Benjamin in the renewal of the Passover: 2Ch 15:9,1-15. Idolatry of: 2Ch 34:6,1-7. 3. A devout man in Jerusalem: Blesses Jesus (when an infant) in the temple: Lu 2:25-35. 4. An ancestor of Jesus: Lu 3:30. 5. A disciple: Also called NIGER: Ac 13:1. 6. Name given to Peter: Ac 15:14'.

We find forms of the word devout in: Luke 2:25; Acts 2:5; Acts 8:2; Acts 10:2; Acts 10:7; Acts 13:50; Acts 17:4; Acts 17:17; Acts 22:12. Webster's 1828 defines this word as: '1. Yielding a solemn and reverential attention to God in religious exercises, particularly in prayer. We must be constant and devout in the worship of God. 2. Pious; devoted to religion; religious. Simeon was a just man and devout. Luke 2. Devout men carried Stephen to his burial. Acts 8. 3. Expressing devotion or piety; as, with eyes devout. 4. Sincere; solemn; earnest; as, you have my devout wishes for your safety'.

Thompson Chain Topics provides links for the word devout as: 'Abraham exerts a spiritual influence upon his family: Ge 18:19. Isaac blesses his son: Ge 27:26-27. Jacob commands his household to put away idols: Ge 35:2. Manoah prays for instruction in regard to his coming child: Jg 13:8. David gives godly advice to his son, Solomon: 1Ki 2:1-4. Zacharias, the godly father of John the Baptist: Lu 1:67. Cornelius, the head of a religious household: Ac 10:2
Devout Mothers: Sarah: Ge 21:6. Hannah: 1Sa 1:22. Elizabeth: Lu 1:41. Mary: Lu 1:46. Eunice: 2Ti 1:5'.

We find forms of the word waiting occurring 106 times in 101 verses of the Bible and, in the New Testament, in: Mark 3:9; Mark15:43; Luke 1:21; Luke 2:25; Luke 8:40; Luke 11:54; Luke 12:36; Luke 23:51; John 5:3; Acts 1:4; Acts 9:23-24; Acts 10:7; Acts 10:24; Acts 17:16; Acts 20:3; Acts 20:19; Acts 23:16; Acts 23:21; Acts 23:30; Acts 23:30; Acts 25:3; Romans 8:19; Romans 8:23; Romans 8:25; Romans 12:7; 1Corinthians 1:7; 1Corinthians 9:13; Galatians 5:5; Ephesians 4:14; 1Thessalonians 1:10; 2Thessalonians 3:5; James 5:7; 1Peter 3:20. Webster's 1828 defines this word as: 'ppr. Staying in expectation. Waiting on, attending; accompanying; serving. Waiting for, staying for the arrival of. Waiting at, staying or attending at in expectation or in service. In waiting, in attendance'.

Nave's Topical Bible provides links for the word wait as: 'Upon God: As the God of providence: Jer 14:22. As the God of salvation: Ps 25:5. As the giver of all temporal blessings: Ps 104:27-28; 145:15-16. For mercy: Ps 123:2. For pardon: Ps 39:7-8. For the consolation of Israel: Lu 2:25. For salvation: Ge 49:18; Ps 62:1-2. For guidance and teaching: Ps 25:5. For protection: Ps 33:20; 59:9-10. For the fulfillment of his word: Hab 2:3. For the fulfillment of his promises: Ac 1:4. For the hope of righteousness by faith: Ga 5:5. For the coming of Christ: 1Co 1:7; 1Th 1:10. Is good: Ps 52:9. God calls us to: Zep 3:8. Exhortations and encouragements to: Ps 27:14; 37:7; Ho 12:6. Should be with the soul: Ps 62:1,5. With earnest desire: Ps 130:6. With patience: Ps 37:7; 40:1. With resignation: La 3:26. With hope in his word: Ps 130:5. With full confidence: Mic 7:7. Continually: Ho 12:6. All the day: Ps 25:5. Especially in adversity: Ps 59:1-9; Isa 8:17. In the way of his judgments: Isa 26:8. Saints resolve on: Ps 52:9; 59:9. Saints have expectation from: Ps 62:5. Saints plead, in prayer: Ps 25:21; Isa 33:2. The patience of saints often tested in: Ps 69:3. Those who engage in: Wait upon him only: Ps 62:5. Are heard: Ps 40:1. Are blessed: Isa 30:18; Da 12:12. Experience his goodness: La 3:25. Will not be ashamed: Ps 25:3; Isa 49:23. Will renew their strength: Isa 40:31. Will inherit the earth: Ps 37:9. Will be saved: Pr 20:22; Isa 25:9. Will rejoice in salvation: Isa 25:9. Will receive the glorious things prepared by God for them: Isa 64:4. Predicted of the Gentiles: Isa 42:4; 60:9. Illustrated: Ps 123:2; Lu 12:36; Jas 5:7. EXEMPLIFIED: Jacob: Ge 49:18. David: Ps 39:7. Isaiah: Isa 8:17. Micah: Mic 7:7. Joseph: Mr 15:43'.

Torrey's Topical Textbook provides links for the word wait as: 'As the God of providence: Jer 14:22. As the God of salvation: Ps 25:5. As the Giver of all temporal blessings: Ps 104:27; 145:15-16. FOR: Mercy: Ps 123:2. Pardon: Ps 39:7-8. The consolation of Israel: Lu 2:25. Salvation: Ge 49:18; Ps 62:1-2. Guidance and teaching: Ps 25:5. Protection: Ps 33:20; 59:9-10. The fulfillment of His word: Hab 2:3. The fulfillment of His promises: Ac 1:4. Hope of righteousness by faith: Ga 5:5. Coming of Christ: 1Co 1:7; 1Th 1:10. Is good: Ps 52:9. God calls us to: Zep 3:8. Exhortations and encouragements to: Ps 27:14; 37:7; Ho 12:6. SHOULD BE: With the soul: Ps 62:1,5. With earnest desire: Ps 130:6. With patience: Ps 37:7; 40:1. With resignation: La 3:26. With hope in His word: Ps 130:5. With full confidence: Mic 7:7. Continually: Ho 12:6. All the day: Ps 25:5. Specially in adversity: Ps 59:1-9; Isa 8:17. In the way of His judgments: Isa 26:8. Saints resolve on: Ps 52:9; 59:9. Saints have expectation from: Ps 62:5. Saints plead, in prayer: Ps 25:21; Isa 33:2. The patience of saints often tried in: Ps 69:3. THEY WHO ENGAGE IN: Wait upon Him only: Ps 62:5. Are heard: Ps 40:1. Are blessed: Isa 30:18; Da 12:12. Experience His goodness: La 3:25. Shall not be ashamed: Ps 25:3; Isa 49:23. Shall renew their strength, etc: Isa 40:31. Shall inherit the earth: Ps 37:9. Shall be saved: Pr 20:22; Isa 25:9. Shall rejoice in salvation: Isa 25:9. Shall receive the glorious things prepared by God for them: Isa 64:4. Predicted of the Gentiles: Isa 42:4; 60:9. Illustrated: Ps 123:2; Lu 12:36; Jas 5:7. Exemplified: Jacob, Ge 49:18. Hannah, 1Sa 1:2. David, Ps 39:7. Isaiah, Isa 8:17. Micah, Mic 7:7. Joseph, Mr 15:43'.

Please see the note for Romans C15S5 about the word consolation. That note has links to every place that this word is used along with a small note explaining each usage. Webster's 1828 dictionary defines this word as: '1. Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits; a comparative degree of happiness in distress or misfortune, springing from any circumstance that abates the evil, or supports and strengthens the mind, as hope, joy, courage and the like. Against such cruelties, with inward consolations recompensed. We have great joy and consolation in thy love. Philemon 7. 2. That which comforts, or refreshes the spirits; the cause of comfort; as the consolation of Israel. Luke 2'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'just. Lu 1:6; Ge 6:9; Job 1:1,8; Da 6:22-23; Mic 6:8; Ac 10:2,22; 24:16; Tit 2:11-14 waiting. Lu 2:38; Isa 25:9; 40:1; Mr 15:43 Holy Ghost. Lu 1:41,67; Nu 11:25,29; 2Pe 1:21 exp: Joh 14:26. General references. exp: Ge 49:18; Ps 37:37.'.

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C2-S22 (Verse 26) The promise of God to Simeon.

And it was revealed unto him by the Holy Ghost,
that he should not see death,
before he had seen the Lord's Christ.

Please be sure to use the links in the sentence outline, above, to see related notes with doctrine not covered in this note including the difference between the use of Holy Ghost, in this sentence, and the use of Spirit, in the next sentence. This promise to Simeon from the Holy Ghost was that he would see the fulfillment of Psalms 89:4 where God promised David that his physical descendant would be the Lord's Christ.

The phrase waiting for the consolation of Israel is very similar action to what God expects from saved people due to His command for us to watch. We see here that God revealed things to Simeon as he prayed, studied the Bible and lives a life in obedience (just and devout) to God's word. We can also expect similar blessings if we follow his example.

We see that he was in Jerusalem because that was where he expected to see the Lord's Christ. W also see that he was often in the Temple. It's amazing how people expect God to bless them while they avoid God's church.

Please see the note for Galatians C1-S10 about the word reveal. The functional definition for this word is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33 and 2Corinthians 12:1 about the word revelation. Forms of the word reveal are found in this Gospel in: this sentence and in: 2:35, 10:21, 10:22, 12:2, 17:30.

Please see the note for Luke 2:25 about the name Simeon. That note identifies every person in the Bible with this name. Simeon is who is referenced by the word him in the first phrase of our sentence.

The Treasury of Scripture Knowledge provides links for this sentence as: 'it. Ps 25:14; Am 3:7 exp: 1Pe 1:12. see death. Horao ton thanatos, to see death, is a Hebraism for to die, exactly corresponding to yir'eh mahvet. Ps 89:49; Lu 9:27; Ps 89:48; Joh 8:51; Heb 11:5 the Lord's. Ps 2:2,6; Isa 61:1; Da 9:24-26; Joh 1:41; 4:29; 20:31; Ac 2:36; 9:20; 10:38; 17:3; Heb 1:8-9 General references. exp: Ps 37:37'.

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C2-S23 (Verse 27-32) The witness of Simeon.

Equivalent Section: Why Simeon was there.

And he came by the Spirit into the temple:

Equivalent Section: The action of Simeon.

and when the parents brought in the child Jesus,
to do for him after the custom of the law,
Then took he him up in his arms,
and blessed God,
and said,
Lord,
now lettest thou thy servant depart in peace,
according to thy word:

Equivalent Section: The prophecy of Simeon.

First Step: What Christ will do.

For mine eyes have seen thy salvation,
Which thou hast prepared before the face of all people;

Second Step: How He will do it.

A light to lighten the Gentiles,
and the glory of thy people Israel.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Study about the titles Glory to Israel and Salvation.

Please use the links in the sentence outline, above, to see related notes in other sentences. Those notes have doctrine such as how this sentence shows how Isaiah 52:10 was fulfilled for Simeon personally.

Our sentence has three Equivalent Sections and it is only part of this section telling us about Simeon. This sentence contains some prophecy and the second next sentence has further prophecy. Prophecy is given to men by God's Holy Spirit. Thus, our First Equivalent Section tells us that Simeon came by the Spirit into the temple so that he could give these prophecies at the right time and in the right place. Further, our sentence starts with the word And, which adds it to the prior sentence. There we read the qualifications of Simeon to be God's prophet. 2Peter 1:21 tells us: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.. A man had to be holy to be used by God this way and our prior sentence told us that Simeon was.

In our Second Equivalent Section we see what he did. I'm sure that he caught the attention of Mary and Joseph and others near by. Imagine the parents of an eight day old baby, taking him to do a mandatory operation, and when they get to the place for the operation to be performed, some strange old man walks up and takes the baby out of their arms. I imagine that God influenced Mary and Joseph to allow this to happen. Our next sentence tells us their reaction but our current sentence, and Equivalent Section, tells us more things that we should consider.

In our Second Equivalent Section we see that he was now willing to die with the Third Equivalent Section telling us why he had this attitude. The phrase and when the parents brought in the child Jesus, to do for him after the custom of the law means that he was eight (8) days old and they were bringing him to the temple to be circumcised. Genesis 17:12 says: And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. This was said to Abraham, about four hundred thirty (430) years before the Mosaic Law. Then Leviticus 12:3 says: And in the eighth day the flesh of his foreskin shall be circumcised. Thus, we see that circumcision was established before the mosaic Law as well as being part of the Mosaic Law.

I believe that Simeon took he him (baby Jesus) up in his arms because He was the one that Simeon had been waiting for and Simeon wanted, everyone that heard, to know that baby Jesus was the fulfillment of the promise that God made to him personally and was the person whom the rest of this sentence talks about.

Please notice that the first thing that is reported that he said was praise to God (blessed God). Then Simeon testified that God had kept His promise to Simeon and Simeon was ready for whatever God wanted after keeping the promise.

Our Third Equivalent Section testifies who baby Jesus is and prophesies what He will do. Please notice the phrase all people and the word Gentiles. Simeon understood that God wanted to save all people, and wasn't afraid to say so publically and in the Temple, in spite of the fact that this was directly opposed to the doctrine taught be the Jewish religious leaders.

Our Third Equivalent Section has two Steps with the First Step telling us what Christ will do and the Second Step telling us how He will do it. Our First Step tells us that God has fulfilled prophecy with the birth of Jesus. God has promised salvation many times starting with Adam and Eve. The Second Step telling us prophecy of what Jesus will do in the future. He has already become A light to lighten the Gentiles. However, He will not become the glory of thy people Israel until after His return to rule and reign because the Jews rejected Him as their King.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word as: '1. A father or mother; he or she that produces young. The duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. That which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety.'. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Forms of the word parent are found in this Gospel in: this sentence and in: 2:41, 8:56, 18:29, 21:16.

Please see the note for Luke 1:51 about the word arm. The main usage in the Bible is symbolic and matching the definition from Easton's Bible Dictionary, which is: 'used to denote power (Ps 10:15; Eze 30:21; Jer 48:25). It is also used of the omnipotence of God (Ex 15:16; Ps 89:13; 98:1; 77:15; Isa 53:1; Joh 12:38; Ac 13:17)'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: 'The organ of sight or vision'. Please also see the note for John 12:45 about the phrase eyes to see. Forms of the word eye are found in this Gospel in: this sentence and in: 4:20, 6:20, 6:41, 6:42, 6:42, 10:23, 11:34, 16:23, 18:13, 18:25, 19:42, 24:16, 24:31.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'. Forms of the word Gentile are found in this Gospel in: this sentence and in: 18:32, 21:24, 22:25.

The Treasury of Scripture Knowledge provides links for this sentence as: 'by. Lu 4:1; Mt 4:1; Ac 8:29; 10:19; 11:12; 16:7; Re 1:10; 17:3 exp: Eph 3:5. the parents. Lu 2:41,48,51 to. Lu 2:22 General references. exp: Ps 37:37
took. Mr 9:36; 10:16 and. Lu 2:13-14,20; 1:46,64,68; Ps 32:11; 33:1; 105:1-3; 135:19-20 General references. exp: Ps 37:37.
now. Ge 15:15; 46:30; Ps 37:37; Isa 57:1-2; Php 1:23; Re 14:13 according. Lu 2:26 General references. exp: Ge 46:30; Ps 37:37; Mt 13:16.
General references. Lu 2:10-11; 3:6; Ge 49:18; 2Sa 23:1-5; Isa 49:6; Ac 4:10-12 exp: Ge 46:30; Mt 13:16.
General references. Ps 96:1-3,10-13; 97:6-8; 98:2-3; Isa 42:1-4,10-12; 45:21-25; 62:1-2 exp: Lu 3:6.
light. Isa 9:2; 42:6-7; 49:6; 60:1-3,19; Mt 4:16; Ac 13:47-48; 28:28; Ro 15:8-9 and. Ps 85:9; Isa 4:2; 45:25; 60:19; Jer 2:11; Zec 2:5; 1Co 1:31; Re 21:23 General references. exp: Lu 3:6.'.

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C2-S24 (Verse 33) The reaction of Joseph and Mary to the prophecy.
And Joseph and his mother marvelled at those things which were spoken of him.

Please notice that our sentence uses the word mother and does not use father but, instead, uses Joseph because Joseph was not the father.

Please use the references provided by The Treasury of Scripture Knowledge, below, for related Bible references.

According to our sentence, neither Mary, nor Joseph, were prepared for this prophecy, nor for the prophecy in the next sentence, nor for the one from Anna (in the next few sentences). They knew that Jesus was fathered by the Holy Ghost, but then there had been other miraculous births in history and neither of them were Bible scholars. Therefore, there was a good chance that they were not very familiar with the Old Testament prophecies about God's Messiah / Christ. They probably only knew what the religious leaders taught them and the religious leaders were busy hiding, if not outright denying, what was said in these prophecies. Therefore, they marvelled and were not sure what to think.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 2:48; 1:65-66; Isa 8:18'.

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C2-S25 (Verse 34-35) The personal prophecy to Mary.

Prophecy of future.

First Step: Future of Israel because of Jesus.

And Simeon blessed them,
and said unto Mary his mother,
Behold,
this child is set for the fall and rising again of many in Israel;

Second Step: Future reaction of Israel to Jesus.

and for a sign which shall be spoken against;

Third Step: Future of Mary because of Jesus.

(See Below),
that the thoughts of many hearts may be revealed.

Below is the part of the sentence from the parenthesis.

What Mary will feel in the future.

(Yea,
a sword shall pierce through thy own soul also)

Our sentence has three Steps with an included part. The included part was not in the original Greek but was included in order to keep the message the same because the translated English words did not convey the full message from the Greek and prior interpretation is 'message to message'. This paragraph is included because many people teach a wrong way of interpreting 'the original Greek'. The result is many doctrinal errors and people claiming that our English KJV-1611 has errors or conflicts. There are NO errors nor conflicts. All of the errors and conflicts are the results of people using the wrong procedure to interpret and then blaming a perfect God and His perfect word for their own errors.

The included part tells us what Mary will experience as a result of the thoughts of many hearts may be revealed. The crucifixion is what revealed the thoughts of many hearts. God uses what is revealed to judge us in this world and in eternity.

Please notice that Simeon started out his prophecy by blessing them. When we have bad news for someone, we should try to start with something good.

Next, Simeon said Behold, which is: 'To fix the eyes upon; to see with attention; to observe with care'. Simeon wanted them to seriously consider this prophecy and be ready for the fulfilling of it and the reaction of others who are affected by this prophecy.

Next, Simeon told them: this child is set for the fall and rising again of many in Israel. Thus happened in this physical world and in eternity. All of the apostles and saved people, except Judas Iscariot, experienced a rise. All who relied on religious doctrines and their position in this world and sought to fulfill the lusts of the flesh experienced a fall. These differences that people experience, due to Jesus Christ, still happen today.

The prior was in our First Step. The Second Step tells us the reaction by religious people who rely on religious doctrines and their position in this world and seek to fulfill the lusts of the flesh. The Jews demanded a sign and yet rejected the many miracles that Jesus did because His instructions went against their doctrines and they refused to submit to Him as their personal Lord. The same is true even today.

Our Third Step tells us the result (that) which God sought (and still seeks) as a result of sending Jesus to be the Saviour of the world (John 4:42; 1John 4:14) and the personal Lord of all who are truly saved. The reaction of each person to the gospel, and to the demand that they accept Jesus as their personal Lord, reveals what is truly in their heart.

The Included Part tells us the result that Mary, as a mother, will receive as a result of the reaction to Jesus, her physical son. Yes, this was mainly at the cross but it was also the many times that He was rejected in His ministry including the fact that her other children rejected Him until after His resurrection.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'. Forms of the word fall are found in this Gospel in: this sentence and in: 6:39, 8:13, 8:47, 10:18, 11:17, 14:4-5, 15:12, 20:18, 21:24, 22:44, 23:30.

Please see the note for Colossians C2-S7 about the word rise. The functional definition for this word is: 'To move to pass upward in any manner; to ascend'. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' To ascend, mount up or move to a higher place'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

Please see the note for Romans C8S37 about the word sword. The functional definition for this word is: '1. An offensive weapon worn at the side, and used by hand either for thrusting or cutting. 2. Figuratively, destruction by war. I will bring a sword upon you. Lev.26. Is.51. 3. Vengeance or justice. She quits the balance, and resigns the sword. 4. Emblem of authority and power. The ruler--beareth not the sword in vain. Rom.13. 5. War; dissension. I came not to send peace, but a sword. Matt.10. 6. Emblem of triumph and protection. The Lord--the sword of thy excellence. Deut.33'. Forms of the word are found in this Gospel in: this sentence and in: 21:24, 22:36, 22:38, 22:49, 22:52.

The Treasury of Scripture Knowledge provides links for this sentence as: 'blessed. Ge 14:19; 47:7; Ex 39:43; Le 9:22-23; Heb 7:1,7 exp: 2Sa 19:39. set. Isa 8:14-15; Ho 14:9; Mt 21:44; Joh 3:20; 9:29; Ro 9:32; 1Co 1:23; 2Co 2:15; 1Pe 2:7 and rising. Ac 2:36-41; 3:15-19; 6:7; 9:1-20 for a. Ps 22:6-8; 69:9-12; Isa 8:18; Mt 11:19; 26:65-67; 27:40-45,63; Joh 5:18; 8:48-52; 9:24-28; Ac 4:26; 13:45; 17:6; 24:5; 28:22; 1Co 1:23; Heb 12:1-3; 1Pe 4:14 General references. exp: Jos 22:6; Lu 7:23.
a sword. Ps 42:10; Joh 19:25 that. Lu 16:14-15; De 8:2; Jg 5:15-16; Mt 12:24-35; Joh 8:42-47; 15:22-24; Ac 8:21-23; 1Co 11:19; 1Jo 2:19'.

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C2-S26 (Verse 36-37) A secondary witness from God.

Equivalent Section: The identity of God's witness.

And there was one Anna,
a prophetess,
the daughter of Phanuel,
of the tribe of Aser:

Equivalent Section: The testimony of God's witness.

First Step: The length of her witness.

she was of a great age,
and had lived with an husband seven years from her virginity;

Second Step: The action of her witness.

And she was a widow of about fourscore and four years,
which departed not from the temple,
but served God with fastings and prayers night and day.

Our sentence has two Equivalent Sections with the First Equivalent Section identifying God's messenger and the Second Equivalent Section telling us why God used her while the next sentence, which starts with the word And, is giving her message. Once more we see that God honors those who serve Him and does not make the discrimination against women that many religions do.

We find forms of the name Asher / Aser occurring 45 times in 43 verses of the Bible and, in of the New Testament, in: Luke 2:36-37; Revelation 7:6. The Morrish Bible Dictionary defines this word as: 'Eighth son of Jacob by Zilpah, Leah's handmaid. Gen. 13. The signification of the name as in the margin is 'happy.' His posterity formed one of the twelve tribes. Its portion in the land was in the extreme north, extending northward from Mount Carmel. It was bounded on the east by Naphtali, and on the south east by Zebulon. It was doubtless intended that their west border should have been the Great Sea, but we read that they did not drive out the inhabitants of Accho, Zidon, Ahlab, Achzib, Helbah, Aphik and Rehob; but the Asherites dwelt among the Canaanites. Jg 1:31-32. This left a tract of land on the sea coast unoccupied by Asher.
When Jacob called his sons about him to tell them what should befall them in the last days, he said of Asher, "Out of Asher his bread shall be fat, and he shall yield royal dainties." Ge 49:20. When Moses ordained that certain of the tribes should stand on Mount Gerizim to bless the people, and certain others on Mount Ebal to curse, Asher was one of those chosen to stand on the latter. De 27:13. And when Moses blessed the tribes before he died, he said of Asher, "Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be." De 33:24-25.
In Jacob's prophecy as to this tribe there is depicted the future blessing of all Israel after the salvation of the Lord has come in, announced at the close of Dan's apostasy. In Deuteronomy, what is future also as to Israel, is probably presented, but connected rather with the government of God in His hands who is King in Jeshurun.
When Deborah and Barak went to the war they had to lament in their song that Asher abode by the sea coast, and came not to their aid, Jg 5:17; but when subsequently the Midianites and the Amalekites invaded the land Asher responded to the call of Gideon. Jg 6:35; 7:23. At the secession of the ten tribes Asher became a part of Israel, and very little more is heard of this tribe. When Hezekiah proclaimed a solemn passover and sent invitations to the cities of Israel as well as to Judah, though many laughed the messengers to scorn, divers of Asher humbled themselves and came to Jerusalem. 2Ch 30:11.
When numbered at Sinai there were 41,500 able to go forth to war, and when near the promised land they were 53,400; but when the rulers of the tribes are mentioned in the time of David, Asher is omitted. Nu 1:41; 26:47; 1Ch 27:16-22. The tribe is twice referred to in the N.T. as ASER. In Re 7:6, twelve thousand of Asher will be sealed, and in Lu 2:36, Anna a prophetess, of the tribe of Asher, gave thanks in the temple at the birth of the Saviour. Asher is one of the tribes still to come into blessing, and have a portion in the land. Eze 48:2-3.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'a prophetess. Ex 15:20; Jg 4:4; 2Ki 22:14; Ac 2:18; 21:9; 1Co 12:1 Aser. Ge 30:13 Asher. Re 7:6 she. Job 5:26; Ps 92:14 General references. exp: Jg 4:4.
which. Ex 38:8; 1Sa 2:2; Ps 23:6; 27:4; 84:4,10; 92:13; 135:1-2; Re 3:12 exp: Lu 18:7. but. Ps 22:2; Ac 26:7; 1Ti 5:5; Re 7:15 General references. exp: Nu 30:9.'.

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C2-S27 (Verse 38) The message of God's witness.

And she coming in that instant gave thanks likewise unto the Lord,
and spake of him to all them that looked for redemption in Jerusalem.

This sentence gives us the message from the prophetess who was described in the prior sentence.

The prophecy in this sentence is matched to, and seconds, the prophecy by Simeon in 2:26. (Please also see that note). Both tell that God's redemption would come through the role of Christ.

Notice that she, like Simeon, started with giving thanks likewise unto the Lord. Then she spoke about Jesus but spoke to all them that looked for redemption in Jerusalem where Simeon spoke only to Mary and Joseph. In addition, we are told what Simeon said but are not told what Anna said to these Jews.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition for this word is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Forms of the word thanks are found in this Gospel in: this sentence and in: 6:32, 6:33, 6:34, 6:35, 10:21, 17:9, 17:16, 18:11, 22:17, 22:19.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'coming. Lu 2:27 gave. Lu 2:28-32; 1:46-56,64-66; 2Co 9:15; Eph 1:3 looked. Lu 2:25; 23:51; 24:21; Mr 15:43 Jerusalem. or, Israel. General references. exp: Lu 2:17; 24:21.'.

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C2-S28 (Verse 39) The return to their home.

And when they had performed all things according to the law of the Lord,
they returned into Galilee,
to their own city Nazareth.

Matthew 2 occurs between the first and second phrases of our current sentence. Luke chose to not include what is in Matthew 2 and if people don't understand the sequences used by the various Gospel writers, they might consider that to be a conflict. It is not but we must rightly divide the word of truth, which means rightly understand the purpose of each writer and accept that if a writer skips an account which another writer includes, that is not a conflict.

Matthew 2 tells of Joseph, Mary and Jesus going to Egypt until the king died and it was safe to return. They returned into Galilee when they returned from Egypt.

Our sentence tells us that Joseph and Mary obeyed what the Mosaic law demanded and, eventually, ended up in Nazareth where Jesus grew up. That is why, later, people thought that he was born in Nazareth.

Please see the note for Romans C15S23 about the word perform. The functional definition for this word is: 'To do; to execute; to accomplish'.

Please see the note for Luke 1:26 about the word Nazareth. The functional definition for this word is: 'A city in Galilee that was the home of Joseph, Mary, Jesus and the brethren of Jesus'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'performed. Lu 2:21-24; 1:6; De 12:32; Mt 3:15; Ga 4:4-5
they returned. Lu 2:4; Mt 2:22-23
Nazareth. Nazareth, now Nassara, was a small town of Zebulun, in Lower Galilee, according to Eusebius, fifteen miles east of Legio, near mount Tabor, and, according to D'Arvieux, about eight leagues, or according to Maundrell, seven hours, or about twenty miles S. E. of Acre. It is one of the principal towns of the pashalic of Acre, containing a population of about 3,000 souls, of whom 500 are Turks, the remainder being Christians. It is delightfully situated on elevated ground, in a valley, encompassed by mountains.'.

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C2-S29 (Verse 40) The growth of Jesus.

Equivalent Section: The physical growth.

And the child grew,
and waxed strong in spirit,
filled with wisdom:

Equivalent Section: The spiritual growth.

and the grace of God was upon him.

This section, starting with this sentence, is the only place in the Bible which tells us about the childhood of Jesus. Our next sentence starts with the word Now, which means; 'after you understand what was just said'. Please be sure to use the links in the sentence outline, above, to understand how Jesus matured as a literal physical person before He did what the rest of our chapter tells us about. Different children mature different ways and at different speeds. Jesus matured in every way and very quickly for a human boy.

We find forms of the word waxed occurring 64 times in 62 verses of the Bible and, in the New Testament, in: Matthew 13:15; Matthew 24:12; Luke 1:80; Luke 2:40; Luke 12:33; Luke 13:19; Acts 13:46; Acts 28:27; Philippians 1:14; 1Timothy 5:11; 2Timothy 3:13; Hebrews 1:11; Hebrews 8:13; Hebrews 11:34; Revelation 18:3. The only part of the definition, from Webster's 1828, that applies is: '1. To increase in size; to grow; to become larger; as the waxing and the waning moon.
2. To pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense' . However, that does not fit all places within the Bible. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good' . We are given God's grace, Through the Word, for the expressed purpose of making God look good. Please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

The Treasury of Scripture Knowledge provides links for this sentence as: 'the child. Lu 2:52; Jg 13:24; 1Sa 2:18,26; 3:19; Ps 22:9; Isa 53:1-2 exp: Lu 1:80. strong. Lu 1:80; Eph 6:10; 2Ti 2:1 filled. Lu 2:47,52; Isa 11:1-5; Col 2:2-3 the grace. Ps 45:2; Joh 1:14; Ac 4:33'.

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C2-S30 (Verse 41) The habitual obedience of Joseph and Mary.
Now his parents went to Jerusalem every year at the feast of the Passover.

Our sentence starts with the word Now, which means 'after you understand what was just said'. Our Prior sentence told us: the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.. Our current sentence starts the account of Jesus staying in the Temple and astonishing the learned men (doctors) and discussing doctrine as an equal, even though He was only twelve years old. Thus, the word Now tells us how the prior sentence explains what is reported in the next few sentences.

The rest of our sentence tells us what Mary and Joseph were accustomed to do every year. Please notice that their life was centered around their religious activities. This would be a several day trip walking, and they probably traveled by their feet. Also, 2:44 tells us: But they...went a day's journey. Thus, this trip took several days to travel each way.

In addition, please notice the word parents. Since Joseph was not the physical father of Jesus, but our sentence calls him a parent, this word signifies a role and, not necessarily, the physical ancestor.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

Please see the note for John 4:45 about the word feast. The functional definition for this word is: 'as a mark of hospitality (Ge 19:3; 2Sa 3:20; 2Ki 6:23); on occasions of domestic joy (Lu 15:23; Ge 21:8); on birthdays (Ge 40:20; Job 1:4; Mt 14:6); and on the occasion of a marriage (Jg 14:10; Ge 29:22).'. Forms of the word feast are found in this Gospel in: this sentence and in: 2:42, 5:29, 14:13, 20:46, 22:1, 23:17.

Please see the note for John 2:13 about the word Passover. The functional definition for this word is: 'A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'. Please also see the note for John 11:55 about the phrase the separation of three passovers within gospels. Forms of the word are found in this Gospel in: this sentence and in: 22:1, 22:7, 22:8, 22:11, 22:13, 22:15.

The Treasury of Scripture Knowledge provides links for this sentence as: 'A.M. 4012. A.D. 8. went. Ex 23:14-17; 34:23; De 12:5-7,11,18; 16:1-8,16; 1Sa 1:3,21 the. Ex 12:14; Le 23:5; Nu 28:16; Joh 2:13; 6:4; 11:55; 13:1'.

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C2-S31 (Verse 42) The time of the next significant event.

And when he was twelve years old,
they went up to Jerusalem after the custom of the feast.

This sentence tells us that Joseph and Mary did the same as prior years. It mentions the age of Jesus because, this year, He acted differently than prior years.

We find forms of the word twelve occurring 189 times in 165 verses of the Bible, 75 times in 62 verses of in the New Testament and, in this Gospel: Luke 2:41; Luke 6:13; Luke 8:1; Luke 8:42; Luke 8:43; Luke 9:1; Luke 9:12; Luke 9:17; Luke 18:31; Luke 22:3; Luke 22:14; Luke 22:30; Luke 22:47. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. Please also note that many of the references to the number twelve, in this Gospel, is actually a reference to the twelve disciples / apostles. Webster's 1828 defines this word as: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'. Morrish Bible Dictionary defines NUMBERS AS SYMBOLS as: 'TWELVE. Completeness administratively, that is, in what is set forth or displayed manward. (The first most divisible of the earlier numbers.) There were twelve patriarchs, ancestors of the twelve tribes, who are commemorated in the twelve loaves on the table, the twelve stones in the breastplate and twelve names on the shoulders of the high priest; the twelve stones taken out of Jordan, and the twelve stones placed in the bed of the river; also in the woman with a crown of twelve stars. Re 12:1. Through the twelve apostles the Lord fed the hungry multitudes. The twelve apostles will sit upon twelve thrones, judging the twelve tribes. Mt 19:28. The new Jerusalem will have twelve foundations for its walls with the names of the twelve apostles; it will have twelve gates, consisting of twelve pearls, with the names of the twelve tribes inscribed, the gates will be attended by twelve angels. Re 21:12-21. There are twelve hours in the day, in which the children of light may walk. Joh 11:9. The flexibility of administrative perfection may be seen in: Six-twos: Two apostles in each of the six companies sent to preach. Two-sixes: Six loaves in each of the two rows of showbread. Three-fours: Four rows of three names each on the breastplate. Four- threes: Three gates on each of the four sides of the new Jerusalem.'. NOTE:, the symbolic use of numbers is NOT absolute nor to be used as an interpretation. Only when the context makes it clear that a number is being used as a symbol is it to be used as the interpretation in that context only. Other places the symbolic meaning of numbers can be applied for an application so long as that application agrees with the underlying true interpretation.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: Ex 23:17.'.

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C2-S32 (Verse 43) What happened at that time.

First Step: What happened.

And when they had fulfilled the days,
as they returned,
the child Jesus tarried behind in Jerusalem;

Second Step: The problem.

and Joseph and his mother knew not of it.

Keeping this account in context, they had a several day journey and traveled in a company of kinsfolk. It was, apparently, common for some of the kinsfolk, probably younger girls, to keep a eye on all of the children who could walk on their own and let the parents visit with each other on the journey. We get that from combining this sentence with the next sentence. They were not negligent parents. I come from a family of nine (9) and had 38 aunts and uncles with average families of eight (8) children. People from smaller families do not always understand how large families operate and how the parents rely on the teens and older children to help mind the younger children. Therefore, for those readers who may not have similar experience, this account is typical of large groups of relatives traveling together.

Please notice that Jesus was still considered to negligent a child at twelve years old because he, typically, would not be able to reproduce physically. Likewise, people who can not reproduce spiritually (lead someone else to salvation) is still considered to be a spiritual child no matter how long they claim to be saved and no matter what their physical age is.

Please note that 2:41 used the word parents while this sentence uses the phrase Joseph and his mother. Apparently, God held his mother responsible for the child Jesus, at this time, but not Joseph. Until a child reaches the age to go to work with his father, and learn a trade, the mother is responsible for the child. Likewise, spiritually speaking, so long as a person is a spiritual child, the church is responsible for their spiritual safety and growth. Many churches, and pastors, will probable be surprised at the judgment seat of Christ when their God accuses them of neglecting this responsibility.

Please see the note for 1Corinthians 11:33 about the word tarry. The functional definition for this word is: 'To stay; to abide; to continue; to lodge'.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. 2Ch 30:21-23; 25:17'.

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C2-S33 (Verse 44) The realization of the problem.

First Step: Why the problem happened.

But they,
supposing him to have been in the company,
went a day's journey;

Step: When they realized the problem.

and they sought him among their kinsfolk and acquaintance.

So, come dinner time and a typical twelve year old boy is hungry. When he didn't show up for dinner, after a day's journey, they sought him among their kinsfolk and acquaintance. It is not unusual for a pre-teen to eat with the family of a friend, especially if he has done so before, and forget to first speak with his parents. So, once more, we see what is not unusual activity for the circumstances which the account give us.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons; a collection of men, or other animals, in a very indefinite sense'. Forms of the word company are found in this Gospel in: this sentence and in: 5:29, 6:17, 6:22, 9:14, 9:38, 11:27, 12:13, 23:27, 24:22.

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: ''(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'. Forms of the word journey are found in this Gospel in: this sentence and in: Luke 9:3; Luke 10:33; Luke 11:6; Luke 13:22; Luke 15:13.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of'. The word sought is the past tense form of the word seek. Forms of the word sought are found in this Gospel in: this sentence and in: 2:48, 2:49, 4:42, 5:18, 6:19, 11:16, 13:6, 19:3, 19:47, 20:19, 22:2, 22:6. Forms of the word seek are found in this Gospel in: 2:45, 11:9, 11:10, 11:24, 11:29, 11:54, 12:29, 12:30, 12:31, 13:7, 13:24, 15:8, 17:33, 19:10, 24:5.

We find forms of the word kinsfolk in: 1Kings 16:11; 2Kings 10:11; Job 19:14; Luke 2:44; Luke 21:16. Webster's 1828 defines this word as: 'Relations; kindred; persons of the same family'. Please also see the note for Romans C16S6 about the word kinsmen.

We find forms of the word acquaintance in: 2Kings 12:5; 2Kings 12:7; Job 19:13; Job 22:21; Job 42:11; Psalms 31:11; Psalms 55:13; Psalms 88:8; Psalms 88:18; Psalms 139:3; Ecclesiastes 2:3; Isaiah 53:3; Luke 2:44; Luke 23:49; Acts 24:23. Webster's 1828 defines this word as: '1. Familiar knowledge; a state of being acquainted, or of having intimate or more than slight or superficial knowledge; as, I know the man, but have no acquaintance with him. Sometimes it denotes a more slight knowledge. 2. A person or persons well known; usually persons we have been accustomed to see and converse with; sometimes, persons more slightly known. Lover and friend has thou put far from me and mine acquaintance into darkness. Ps. 88. My acquaintance are estranged from me. Job 19. Acquaintances, in the plural is used, as applied to individual persons known; but more generally, acquaintance is used for one or more'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'in. Ps 42:4; 122:1-4; Isa 2:3'.

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C2-S34 (Verse 45) The action because of the problem.

And when they found him not,
they turned back again to Jerusalem,
seeking him.

Here we see that Jesus did not do what was expected of Him as a regular child. Our account makes it clear that He was not like other children. He had not done this thing in the past, so Joseph and Mary expected Him to act like past times. However, He was twelve years old (C2-S31) and at the age when a boy child went to work with his father to learn his father's business. That is the explanation that Jesus gives in C2-S40 (wist ye not that I must be about my Father's business?). Notice that Mary said behold, thy father and I have sought thee sorrowing (C2-S38) and she was referring to Joseph while Jesus was referring to God the Father when each used the word father. Joseph and Mary expected Him to learn the carpenter's trade while Jesus expected to learn the Bible and the trade of representing God to the people. That's why they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.

Our account gives us the explanation that they understood not the saying which he spake unto them. However, instead of arguing with them, Jesus went down with them, and came to Nazareth, and was subject unto them. Here we see that Jesus submitted to His God given authority even though their way was not His choice for how to prepare for the ministry that God the Father gave to Him.

Our current sentence tells us the first time when Jesus made it clear to Mary and Joseph that He was not like other children. He was not in the company like the other children were and like they, supposing him to have been.

Please see the note for John 1:41 about the word find. The functional definition for this word is: ' Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The word found is the past-tense form of the word find. Forms of the word found are found in this Gospel in: this sentence and in: 1:30, 2:16, 2:46, 4:17, 7:9, 7:10, 8:35, 9:36, 13:6, 15:5, 15:6, 15:9, 15:24, 15:32, 17:18, 32, 22:13, 22:45, 23:2, 23:14, 23:22, 24:2, 24:3, 24:23, 24:24, 24:33.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of'.

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C2-S35 (Verse 46) The solving of the problem.

And it came to pass,
that after three days they found him in the temple,
sitting in the midst of the doctors,
both hearing them,
and asking them questions.

2:41 through 2:50 tell about the time when Jesus only twelve years old but He stayed in the Temple and was astonishing the learned men (doctors) while discussing doctrine as an equal. Please see the note for 2:45 for an explanation of this account. In this sentence, we see that Jesus was studying the Bible, as an equal, with the doctors (experts on the Bible).

For those who care about the symbolism of numbers (this is not to be used as an absolute doctrine), The number three is supposed to symbolically represent God. Thus, people would claim that this sentence gives us a message from God to Mary and Joseph about the future of Jesus.

We were told that Jesus was twelve years old (2:42). This is the age when a boy typically went to work with His father to learn his father's trade. As already explained in a prior note, Jesus explained: How is it that ye sought me? wist ye not that I must be about my Father's business? (2:49). Thus, He was claiming to be doing the learning process that a twelve year boy was supposed to do. However, He was still under their authority. Therefore, he went down with them, and came to Nazareth, and was subject unto them (2:51). However, this is contrasted with Matthew 12:48 and Mark 3:33 where Jesus was no longer under their authority and refused to submit to the wishes of Mary.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle'. Forms of the word midst are found in this Gospel in: this sentence and in: 4:30, 4:35, 5:19, 6:8, 17:11, 21:21, 22:55, 23:45, 24:36.

We find forms of the word doctor in: Luke 2:46; Luke 5:17 and Acts 5:34. Easton's Bible Dictionary defines this word as: '(Lu 2:46; 5:17; Ac 5:34), a teacher. The Jewish doctors taught and disputed in synagogues, or wherever they could find an audience. Their disciples were allowed to propose to them questions. They assumed the office without any appointment to it. The doctors of the law were principally of the sect of the Pharisees. Schools were established after the destruction of Jerusalem at Babylon and Tiberias, in which academical degrees were conferred on those who passed a certain examination. Those of the school of Tiberias were called by the title "rabbi," and those of Babylon by that of "master."'. Please also see the note for 1Peter 2:18 about the word master.

Please see the note for Mark 1:27 about the word question. The functional definition for this word is: 'an interrogatory; as, to examine by question and answer'. Forms of the word question are found in this Gospel in: this sentence and in: 20:40, 23:9.

The Treasury of Scripture Knowledge provides links for this sentence as: 'after. Lu 2:44-45; 1Ki 12:5,12; Mt 12:40; 16:21; 27:63-64 the doctors. Lu 5:17; Ac 5:34 both. Isa 49:1-2; 50:4 General references. exp: Pr 20:11'.

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C2-S36 (Verse 47) The astonishment of the learned religious men.
And all that heard him were astonished at his understanding and answers.

Our sentence tells us the reaction of the 'learned experts' to his understanding and answers. As a child, Jesus was not a threat to their positions. When he started His ministry as a man, then He was a threat and these same understanding and answers proved to be more than they could dispute and did threaten their positions. Therefore, in the future from this time, they sought to kill Him.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 4:22,32; Ps 119:99; Mt 7:28; Mr 1:22; Joh 7:15,46 exp: Pr 20:11'.

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C2-S37 (Verse 48) The reaction of Joseph and Mary.

Equivalent Section: Their emotional reaction.

And when they saw him,
they were amazed:

Equivalent Section: The expression of Mary's reaction.

and his mother said unto him,
Son,
why hast thou thus dealt with us?

The prior sentence used the word they for the doctors but this sentence uses the word they for Mary and Joseph. Thus, we see the need to consider context in order to properly understand what our Bible is telling us.

The First Equivalent Section of our sentence tells us that Mary and Joseph were amazed. Since our sentence starts withe the word and, it is added to the prior sentences where we saw Jesus discussing the Bible with the doctors (experts on the Bible) as an equal. Neither Mary, nor Joseph, not the Bible teachers in their home city, would have been able to give Jesus the level of education that would have enabled Him to do this feat. Only personal Bible study, with the help of the Holy Ghost, would have enabled such knowledge. Since Mary and Joseph did not realize the amount of self study that Jesus did, they were amazed.

The First Equivalent Section of our sentence tells us that Mary asked a rebuking question to Jesus. This was her reaction to being amazed. Rather than dealing with what made her amazed, since she didn't have time to think about it, she, instead, dealt with what made her and Joseph spend days in travel.

The question that Mary asked indicates that she did not expect this type of problem from Jesus since His behaviour would have been perfect and sinless even as a child.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence uses an upper-case Son because it is the first word in the sentence spoken by Mary. It is not recognizing Jesus as 'God in human flesh', but Mary is addressing Him as her human physical son. The context makes that clear and we must consider context if we are to rightly divide the word of God. Please notice that Mary ended her question with the word us. She is referring to Joseph and herself, which makes it clear that she is thinking in the context of the physical world and not the spiritual. We also see this truth by the way that Jesus answers her. We also see it by her statement of thy father and I in the next sentence.

Please see the note for Mark 1:27 about the words amazed / amazement. Webster's 1828 defines this word as: 'Astonishment; confusion or perplexity, from a sudden impression of fear, surprise or wonder. It is sometimes accompanied with fear or terror; sometimes merely extreme wonder or admiration at some great, sudden or unexpected event, at an unusual sight, or at the narration of extraordinary event.'. Forms of the words amazed / amazement are found in this Gospel in: this sentence and in: 4:36, 5:26, 9:43.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: Lu 2:33'.

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C2-S38 (Verse 48) Mary's expression of their worry.

behold,
thy father and I have sought thee sorrowing.

. . . . . . . . . . .

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for Philippians 2:27 about the word sorrow. The functional definition for this word is: 'The uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad. I rejoice not that ye were made sorry, but the ye sorrowed to repentance. I Cor. 7. Sorrowing most of all for the words which be spoke, that they should see his face no more. Acts 20'. Please also see the note for Mark 6:26 about the word sorry. Forms of the word sorrow are found in this Gospel in: this sentence and in: 18:23, 18:24, 22:45.

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C2-S39 (Verse 49) The challenge from Jesus.

And he said unto them,
How is it that ye sought me?

The he of our sentence is Jesus.

It is interesting that Jesus asked How and not 'Why'. Jesus, apparently, knew that they had not prayed about their search. If they had prayed, their search would not have taken them three days. Also, if they had prayed, Mary would not have made the mistake of calling Joseph thy father.

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C2-S40 (Verse 49) The basis of His challenge.
wist ye not that I must be about my Father's business?

. . . . . . . . . . .

We find the word wist in: Exodus 16:15; Exodus 34:29; Leviticus 5:17-18; Joshua 2:4; Joshua 8:14; Judges 16:20; Mark 9:6; Mark 14:40; Luke 2:49; John 5:13; Acts 12:9; Acts 23:5. The American Tract Society Dictionary defines this word as: 'Knew; the past tense, from an obsolete present wis, Ex 16:15. Wot and wotteth, meaning know and knoweth, Ge 21:26; 39:8, and to wit, meaning to know, Ge 24:21, are also from the same Saxon root. "Do you to wit," 2Co 8:1, means, make you to know, or inform you. "To wit," in 2Co 5:19, means, that is to say'. As our dictionary definition tells us, the word wit means the same thing. We find the word wist in: Genesis 24:21; Exodus 2:4; Joshua 17:1; 1Kings 2:32; 1Kings 7:50; 1Kings 13:23; 2Kings 10:29; 1Chronicles 7:2; 1Chronicles 27:1; 2Chronicles 4:12; 2Chronicles 25:7; 2Chronicles 25:10; 2Chronicles 31:3; Nehemiah 11:3; Esther 2:12; Jeremiah 25:18; Jeremiah 34:9; Ezekiel 13:16; Romans 8:23; 2Corinthians 5:19; 2Corinthians 8:1.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for Romans C12S8 about the word business. The functional definition for this word is: 'Employment; that which occupies the time, attention and labor of men, for the purpose of profit or improvement--a word of extensive use and indefinite signification'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'my. Lu 2:48; Ps 40:8; Mal 3:1; Mt 21:12; Joh 2:16-17; 4:34; 5:17; 6:38; 8:29; 9:4 General references. exp: Joh 4:4'.

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C2-S41 (Verse 50) The failure of understanding by Joseph and Mary.
And they understood not the saying which he spake unto them.

Our sentence clearly tells us that Mary and Joseph lacked understanding because they did not understand that Jesus was God's Son and Messiah / Christ. They probably remembered the things that the angel told them before His birth, but did not know, nor understand, all of the implications of His birth. They also did not know, nor understand, all of the Bible prophecies which He would fulfill.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 9:45; 18:34'.

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C2-S42 (Verse 51) The results of this sub-account.

Equivalent Section: The action by Jesus.

And he went down with them,
and came to Nazareth,
and was subject unto them:

Equivalent Section: The reaction by Mary.

but his mother kept all these sayings in her heart.

The Second Equivalent Section of our sentence says the same thing as 2:19. Even though our prior sentence told us that Mary understood not the saying which he spake unto them, she kept them and pondered them.

Our sentence starts with the word and which adds it to the account in the prior sentences. Jesus wanted to be about my Father's business but He could not do it the way that He wanted to at that time. Therefore, He submitted to God the Father's plan and time. Even Jesus had to wait for God's time. Here we see His example of what to do while waiting on God's time. He submitter to what God the Father had for Him to do at that time.

Please see the note for Luke 1:26 about the word Nazareth. The functional definition for this word is: 'A city in Galilee that was the home of Joseph, Mary, Jesus and the brethren of Jesus'.

Please see the note for Romans 13:1 about the word subject. Webster's 1828 dictionary defines this word as: 'Reduced to the dominion of another; enslaved; exposed; submitted; made to undergo'. Please also see the notes for Hebrews 2:5 and Romans C4S13 about the word subjection.

The Treasury of Scripture Knowledge provides links for this sentence as: 'came. Lu 2:39 and was. Mt 3:15; Mr 6:3; Eph 5:21; 6:1-2; 1Pe 2:21 kept. Lu 2:19; Ge 37:11; Da 7:28 General references. exp: Lu 2:19'.

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C2-S43 (Verse 52) The ongoing maturity of Jesus.

And Jesus increased in wisdom and stature,
and in favour with God and man.

Here we see what God was doing in the life of Jesus while He waited for God's time even though He wanted to start His ministry right away. We need to remember that when God tells us to wait, God is busy getting things ready for whatever God wants us to do. If we get ahead of God we will mess things up.

We find forms of the word stature in: Numbers 13:32; 1Samuel 16:7; 2Samuel 21:20; 1Chronicles 11:23; 1Chronicles 20:6; Song 7:7; Isaiah 10:33; Isaiah 45:14; Ezekiel 13:18; Ezekiel 17:6; Ezekiel 19:11; Ezekiel 31:3; Matthew 6:27; Luke 2:52, Luke 12:25, Luke 19:3; Ephesians 4:13. Webster's 1828 defines this word as: 'The natural height of an animal body. It is more generally used of the human body'.

Please see the note for Luke 1:28 about the word favor / favour. The functional definition for this word is: 'Kind regard; kindness; countenance; propitious aspect; friendly disposition'.

The Treasury of Scripture Knowledge provides a chapter outline of: 'Jesus. Lu 2:40; 1:80; 1Sa 2:26 stature. or, age. and in. Pr 3:3-4; Ac 7:9-10; Ro 14:18'.

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Interpretive Study of Luke's Gospel 1-2

Luke Chapter 1

The introduction of Luke's Gospel.

Links to sentences in this chapter:

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 2

The birth and early childhood of Jesus

Links to sentences in this chapter.

The Treasury of Scripture Knowledge provides a chapter outline as:

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