Luke 1:28

Luk 1:28. The angel said, Hail, thou that art highly favoured — Greek, Κεχαριτωμενη, who hast found mercy, or favour, with God, as it is explained, Luk 1:30. The Lord is with thee — Or, The Lord be with thee, as Dr. Campbell renders Κυριος μετα σου: Blessed art thou among women — That is, according to the Hebrew idiom, thou art the happiest of all the women that ever lived. It must be observed, that this salutation gives no room for any pretence of paying adoration to the virgin; as having no appearance of a prayer, or of worship offered to her. Besides, similar expressions are applied to others. Hail, is the salutation used by our Lord to the women after his resurrection: thou art highly favoured, or, hast found favour with God, is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, Jdg 6:12; and, Blessed shall she be above women, of Jael, Jdg 5:24. “The Church of Rome,” observes a pious writer, “saying ten Ave Marias for one Pater Noster, idolatrously uses these words as a prayer to the holy virgin, whereas they are only a salutation, declaring that she above all women had the honour freely conferred by God upon her, to be the mother of the Messiah. The original word, κεχαριτωμενη, signifies, not full of grace, but freely beloved. Compare Mary with other renowned women, and what had she, besides this favour, more than they? Had she the spirit of prophecy? so had they. Had she the spirit of sanctification? so had they: and she had no more immunity and freedom from sin and death than they. Accordingly the angel says, Blessed art thou among women, not, Blessed art thou above women. How senseless are they, 1st, In turning a salutation into a prayer! 2d, In making use of these words upon every occasion, which were spoken by an angel upon a special occasion! 3d, In applying these words to her now in heaven, which suited with her only when she was here on earth, saying, Full of grace, to her who is full of glory, and, The Lord is with thee, to her who is with the Lord!”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Luk 1:28. Εἰσελθὺν, entering in) At evening time, as is probable. Comp. Dan 9:21.—κεχαριτωμένη) Eph 1:6. The Vulg. renders gratia plena, in a passive sense [“filled with grace”], (as Ovid, Carmina plena favoris), one who has found favour, Luk 1:30. She is so called, not as the mother of grace, but as the daughter of grace, especially at that early time.—μετὰ σοῦ) May the Lord be with thee [not, “The Lord is with thee,” as Engl. Vers.] Comp. Mat 1:23, at the end of verse, and the note. It is parallel to, χαῖρε, Hail. The Indicative is taken for granted,[7] and the Optative here subscribes to [seals and confirms] it. So Jdg 6:12 [the angel to Gideon, “The Lord is (or rather, may the Lord be) with thee”], Κύριος μετὰ σοῦ.—σὺ, thou) The Vocative: as in Act 4:24 [Δέσποτα, σὺ ὁ ποιήσας, etc.] Chrys de Sacerd., p. 322.

[7] The χάρις of the Lord, implied in χαῖρε, is with her.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_1:28-29. Εἰσελθών] namely, ὁ ἄγγελος (see the critical remarks). Paulus erroneously puts it: a person who came in said to her.

κεχαριτωμένη] who has met with kindness (from God).[21] Well remarks Bengel: non ut mater gratiae, sed ut filia gratiae. See Luk_1:30; and on χαριτόω in general, see Eph_1:6

On εὐλογ. σὺ ἐν γυναιξ. in the Textus receptus (but see the critical remarks), see Winer, p. 220 [E. T. 308]. It would be not a vocative, like κεχαριτωμένη, but a nominative, as the added σύ indicates: The Lord is with thee, blessed (κατʼ ἐξοχήν) art thou among women.

Luk_1:29. The Recepta (but see the critical remarks) would have to be explained: but she, when she looked upon him, was terrified at his saying, so that ἰδοῦσα only appears as an accessory element of the narrative, not as jointly a reason of her terror (in opposition to Bornemann, de Wette, and others), which would rather be simply ἐπὶ τῷ λόγῳ αὐτοῦ, as is shown by the text which follows καὶ διελογίζετο κ.τ.λ.

ποταπός] qualis, what sort of a: a question of wonder. Comp. on Mar_13:1 f. In accordance with its whole tenor raising her to so high distinction the greeting was to her enigmatical.

[21] Observe the ingenious similarity of sound in the words χαῖρε κεχαριτωμένη. Plays on words of a like kind are found among Roman Catholics with the contrasts of ave and Eva.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 1:28 . χαῖρε , κεχαριτωμένη : ave plena gratiâ , Vulg [4] , on which Farrar (C. G. T.) comments: “not gratiâ plena , but gratiâ cumulata ”; much graced or favoured by God. χαριτόω is Hellenistic, and is found, besides here, only in Eph 1:6 in N. T. ὁ Κύριος μετὰ σοῦ , the Lord (Jehovah) is or be with thee, ἐστί or ἔστω understood; the two renderings come practically to the same thing.

[4] Vulgate (Jerome’s revision of old Latin version).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

It might be rendered word for word, full of favor and grace, and he showeth straight after, laying out plainly unto us, what that favor is, in that he saith, the Lord is with thee.

Of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

highly favoured--a word only once used elsewhere (Eph 1:6, "made accepted"): compare Luk 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on Luk 11:27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. And the angel came in unto her] Some think that all this business was transacted in a vision; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text.

Hail] Analogous to, Peace be to thee - May thou enjoy all possible blessings!

Highly favoured] As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy.

The Lord is with thee] Thou art about to receive the most convincing proofs of God's peculiar favour towards thee.

Blessed art thou among women.] That is, thou art favoured beyond all others.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(28) Highly favoured.—The verb is the same as that which is translated, “hath made us accepted “in Eph_1:6; and, on the whole, this, which is expressed in one of the marginal readings, seems the truest. The plena gratiâ of the Vulgate has no warrant in the meaning of the word.

The Lord is with thee.—Better, the Lord be with thee, as the more usual formula of salutation, as in Rth_2:4.

Blessed art thou among women.—The words are omitted in many of the best MSS.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. highly favoured] marg. “graciously accepted” or “much graced.” Literally, having been graced (by God). Eph_1:6, “accepted.” Not as in the Vulgate “Gratiâ plena” but “gratiâ cumulata.” “Not a mother of grace, but a daughter.” Bengel.

blessed art thou among women] These words are of dubious authenticity, being omitted by B and various versions. They may have been added from Luk_1:42. With this address comp. Jdg_6:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the angel came in unto her,.... Into her house, and into the room where she was:

and said, hail; all health, happiness, and prosperity attend thee; Mat 28:9.

thou art highly favoured; or graciously accepted, or hast obtained grace; not referring to electing, redeeming; justifying, pardoning, adopting, and sanctifying grace, which she had in common with other saints; but to that special and particular favour, in being chosen and singled out from all other women, to be the mother of the Messiah:

the Lord is with thee; so the angel to Gideon, Jdg 6:12 or "be with thee", an usual form of salutation among the Jews; Rut 2:4.

thou art blessed among women; and will be pronounced so by other women, as she was by Elisabeth, Luk 1:42 and by another woman, Luk 11:27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 28. Hail, thou that art highly favoured] κεχαριτωμενη. A salutation and not a prayer, as Papists pervert and abuse it. And when the Ave Maria bell rings, which is at sun rising, noon, and sun setting, all men in what place soever, house, field, street, or market, do presently kneel down, and send up their united devotions to heaven by an Ave Maria. Also, where one fasteth on Friday, which they count our Lord’s day, many fast on Saturday, which they count our Lady’s day. (Sand’s Survey.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Hail - This word of salutation is equivalent to “Peace be with thee,” or “Joy be with thee;” a form of speech implying that she was signally favored, and expressing joy at meeting her.

Highly favoured - By being the mother of the long-expected Messiah - the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his “ancestors” was accounted sufficient honor for even Abraham and David. But now the happy “individual” was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honor, which would have rendered infinitely illustrious any of the daughters of Adam the honor of giving birth to the world’s Redeemer and the Son of God.

The Lord is with thee - The word “is” is not in the original, and the passage may be rendered either “the Lord “is” with thee,” or “the Lord be” with thee,” implying the prayer of the angel that all blessings from God might descend and rest upon her.

Blessed art thou among women - This passage is equivalent to saying “thou art the most happy of women.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Hail, full of grace:[5] by the greatest share of divine graces granted to any creature. This translation, approved by the ancient Fathers, agrees with the ancient Syriac and Arabic versions. There was no need therefore to change it into gracious, with Erasmus; into freely beloved, with Beza; into highly favoured, with the Protestant translators. For if seven deacons (Acts vi. 3.) are said to be full of the Holy Ghost, as it is again said of St. Stephen, (Acts vii. 55.) and also of the same St. Stephen, (Acts vi. ver. 8.) that he was full of grace, (as the learned Dr. Wells translates it in his amendments made to the Protestant translation) why should any one be offended at this salutation given to the blessed mother of God; who would not have been raised to this highest dignity, had not her soul been first prepared for it by the greatest share of divine graces? --- The Lord is with thee, by his interior graces; and now, at this moment, is about to confer upon thee the highest of all dignities, by making thee truly the mother of God. (Witham) --- The Catholic Church makes frequent use of these words which were brought by the archangel from heaven, as well to honour Jesus Christ and his virgin Mother, as because they were the first glad tidings of Christ’s incarnation, and man’s salvation; and are the very abridgment and sum of the whole gospel. In the Greek Church, they are used daily in the Mass [the Divine Liturgy]. See the Liturgy of St. James, and that of St. John Chrysostom.

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[BIBLIOGRAPHY]

Gratia plena. See Lucas Burgensis on this place.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Virgins betrothed, until the consummation of their marriage, were ordinarily kept in their friends’ house: thither came this angel, and saith,

Hail, thou that art highly favoured. The word translated hail signifies, Rejoice thou, or is as much as, God save thee. It is not the form of a prayer, (as the papists use it), but an ordinary salutation, as much as, God save you, or, Good morrow, is amongst us.

Thou that art highly favoured, kecaritwmenh; the word comes originally from χαρις, which signifieth in Scripture two things:

1. The free love and favour of another bestowed on any: thus it is taken Luk 1:30 thou hast found favour. To the praise of the glory of his grace, Eph 1:6.

2. It signifies good habits in the soul; as 2Pe 3:18, Grow in grace; Col 3:16, Singing with grace in your hearts.

Hence the verb, a participle from which the word here used is, may signify, two things; either:

1. Thou hast received grace or favour from God, or,

2. Thou that art full of gracious habits.

The first seems to be its sense in this place: it followeth in the verse, blessed art thou; so also it is expounded Luk 1:30, for thou hast found favour with God. So as the virgin was the object of Divine grace, as we are, and therefore not to be prayed to as the fountain of grace; she herself had nothing but what she received. This whole verse seemeth to be only a salutation, there is nothing of a prayer in it; the angel doth only take notice of her as a favourite of Heaven, one dear unto his Lord, with whom God was in an especial manner, and whom God blessed above the rate of those ordinary blessings with which he blesseth other women.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. Angel came… said, Hail—In a green, open space at the northwestern extremity of Nazareth there is a small fountain, whence issues a slender stream from which the maidens of Nazareth, holding beneath their pitchers, obtain water for their homes. It is called the Fountain of the Virgin; for there the tradition is that this annunciation by Gabriel took place. In commemoration of this event, there stands the Church of the Annunciation. Whether the tradition be true or false, there can be no reasonable doubt that Mary in her day, among the maidens of that village, held the pitcher and drew water from this spring.

Highly favoured—This, in the Roman or Vulgate translation of the New Testament, is rendered plena gratiâ, full of grace. See note on Mat_1:18. The Romanists in vain endeavour to prove the sinlessness of Mary from this phrase. It means, as is said in Luk_1:30, that she had found favour or grace with God. Blessed art thou among women—See note on Mat_1:18.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hail, thou that art highly favored. The plena gratia of the Vulgate, said and sung so often in the virgin"s famous hymn, is an inaccurate rendering. Rather, "gratia cumulata," as it has been well rendered. "Having been much graced (by God)" is the literal translation of the Greek word. Blessed art thou among women. These words must be struck out; they do not exist in the older authorities.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hail, thou highly favoured; the Lord is with thee; blessed art thou among women - Hail is the salutation used by our Lord to the women after his resurrection: thou art highly favoured, or hast found favour with God, ver. 30, is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, Judg. vi, 12; and blessed shall she be above women, of Jael, Judg. v, 24. This salutation gives no room for any pretense of paying adoration to the virgin; as having no appearance of a prayer, or of worship offered to her.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

angel

(See Scofield "Heb 1:4")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The message of the angel:

v. 28 And the angel came in unto her and said, Hail, thou that art highly favored, the Lord is with thee; blessed art thou among women.

v. 29. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

v. 30. And the angel said unto her, Fear not, Mary; for thou hast found favor with God.

v. 31. And, behold, thou shalt conceive in thy womb and bring forth a son, and shalt call his name Jesus.

v. 32. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David.

v. 33. And He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.

The first message of the New Testament was given in the secrecy of the Holy Place in the Temple, the second in the seclusion of a virgin’s home in Nazareth. The beautiful greeting of the angel on this occasion has been abused by the Catholic Church in being made a prayer of their idolatrous practice. It is known as the Angelus and begins with the words "Ave Maria. " But the words of the greeting and Mary’s behavior at this time prove that the Catholic claim is untenable, that praying to Mary is a custom which she would least of all have tolerated had she known about it. For the angel calls her one that has been much graced, graciously accepted, highly favored, endued with grace. Not as a mother or dispenser of grace, but as a daughter and recipient of grace she is addressed. She is given the assurance that the Lord is with her. She is fully and altogether dependent upon Him, her God and her Savior. The effect of the sudden apparition and the strange greeting was naturally a startling one. Mary was much disturbed, but not with doubting fear, but because she felt that it meant something altogether unusual, the exact nature of which did not as yet appear. Her humility made her shrink back from the fullness of such grace, for that is the natural effect of the assurance of God’s mercy upon poor, sinful mortals. She cast in her mind, she thought of possible reasons for such a manner of greeting. She was not in a state of hysterical excitement, but reasoned very calmly as to the "why" of the angel’s words. The angel quickly proceeds to enlighten her by bidding her not to fear, since she had found grace in the sight of God. Although she was the chosen mother of the Savior, yet she was in need of grace. "Though the Virgin Mary is blessed above all women, that such grace and honor was never given to any other woman, yet the angel with these words draws her down to the level of all other saints, since he clearly says: Whatever she may be she is by grace, and not by merit. Now the difference between Him that gives grace and him that receives grace must always be maintained. With Him that gives grace we should seek grace, and not with him that himself has enjoyed grace. " And now the angel explains the extraordinary distinction which would be conferred upon her. She would, as a virgin, conceive and give birth to a son. To try to weaken this announcement by saying that Mary might have assumed, as an espoused wife, that the message had reference to a child to be born as the fruit of marriage with the man to whom she was betrothed is an effort of unbelief to eliminate miracles from the Bible. See Mat 1:21.

A true son, a true human being, though born of a virgin, He should be whose name should be called Jesus, Savior, Redeemer. Though the name was by no means unknown among the Jews, it would here be applied in its full significance for the first time. Of this miracle-child the angel says that He will be great, with a greatness of a singular nature, because His human nature was to be united with the divine nature, because He would therefore, in the most peculiar and restricted sense, be called the Son of the Highest, because the fulfillment of all the prophecies promising everlasting empire to the Son of David would be found in Him, because He would be the everlasting Head and Sovereign of the house of Jacob, of the Church of the New Testament, because His government and kingdom would be eternal. The gates and powers of death and hell shall never be able to injure or destroy the kingdom of Christ. The sum and substance of the entire Gospel-message is contained in these words of the angel; it was an inspired and inspiring announcement. "The angel asserts with powerful words that this son is at the same time true man and true God. For that He is a true man he proves with the words when he says first: ’Thou shalt conceive,’ but, ’in thy womb,’ that no one may understand a spiritual conception... Secondly, because he says: ’Thou shalt bring forth a son,’ since the conception which is done in the mind does not bear children out of the body But that He is true God is clear, first of all, from the words: ’He shall be called the Son of God. ’ To none other is it said in particular, ’Thou art My Son,’ but to this single One. Secondly, since to this person is given an eternal life. This cannot possibly be given to one that is a mere man, since it belongs to God only that He is a King without end. This King is immortal and eternal, therefore He has a different kingdom than that of this world."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

28. ὁ ἄγγελος. ACD Vulg[5] but omitted by BL and placed after αὐτὴν in אF.

[5] Vulg. Vulgate.

εὐλογημένη σὺ ἐν γυν. are omitted by the Revisers with אB and some versions. They may be an accidental reminiscence of 5:42.

28. κεχαριτωμένη. Marg. “graciously accepted” or “much graced.” Literally, having been graced (by God). Eph 1:6, “accepted.” Not as in the Vulgate “Gratiâ plena” but “gratiâ cumulata.” “Not a mother of grace, but a daughter.” Bengel. The χαῖρε κεχ. is a pleasing paronomasia. The verb only occurs again in Eph 1:6.

[εὐλογημένη σὺ ἐν γυναιξίν.] These words are of dubious authenticity, being omitted by B and various versions. They may have been added from Luk 1:42. With this address comp. Jdg 6:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] κεχαριτωμ., not ‘gratiâ plena,’ as the Vulg.;—for, though χαριτόω is not found in classical writers, the analogy of all verbs in -όω must rule it to mean, the passing on of the action implied in the radical substantive to the object of the verb—the ‘conferring of grace or favour, upon.’ And this is its meaning in the only other place (see reff.) where it occurs in the N.T. Thl. explains it as corresponding to εὗρες χάριν παρὰ τῷ θεῷ, ver. 30:—τοῦτο γάρ ἐστιν τὸ κεχαριτῶσθαι, τὸ εὑρεῖν χάριν παρὰ τῷ θεῷ.

ὁ κύρ. μετὰ σοῦ] i.e. ἐστίν: see ref.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. χαῖρε, κεχαριτωμένη.1 Note the alliteration and the connexion between χαῖρε and χάρις The gratia plena of the Vulg. is too indefinite. It is right, if it means “full of grace, which thou hast received”; wrong, if it means “full of grace, which thou hast to bestow.” From Eph 1:6 and the analogy of verbs in -όω, κεχαριτωμένη must mean “endued with grace” (Ecclus. 28:17). Non ut mater gratiæ, sed ut filia gratiæ (Beng.). What follows explains κεχαριτωμένη, for with μετὰ σοῦ we understand ἐστι, not ἔστω (comp. Jdg 6:12). It is because the Lord is with her that she is endued with grace. Tyn., Cov., and Cran., no less than Wic. and Rhem., have “full of grace”; Genev. has “freely beloved.” See Resch, Kindheitsev. p. 78.

The familiar εὐλογημένη σὺ ἐν γυναιξίν, although well attested (A C D X Γ Δ Π, Latt. Syrr. Aeth. Goth., Tert. Eus.), probably is an interpolation borrowed from ver. 42: א B L, Aegyptt. Arm. omit.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Thou that art highly favored [κεχαριτωμενη] . Lit., as Rev. in margin, endued with grace. Only here and Eph 1:6. The rendering full of grace, Vulgate, Wyc., and Tynd., is therefore wrong.

All the best texts omit blessed art thou among women.

Cast in her mind [διελογιζετο] . See on Jas 2:4. The imperfect tense, "began to reason."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.