Luke 1:76

Luk 1:76-78. And thou child — He now speaks to John his son, yet not as a parent, but as a prophet; shalt be called the Prophet of the Highest — Thou shalt be the messenger of God Most High. Our Lord declares that John was more than a prophet: that is, he was a great preacher of righteousness, who called aloud to the people to repent, that they might be forgiven; and he foretold that the kingdom of heaven was at hand. For thou shalt go before the face of the Lord to prepare his way — Thou shalt go before the Lord Christ, to point him out as the Messiah to his people, and to dispose and prepare them to receive him as such by repentance toward God, productive of fruit worthy of repentance, and by faith in him and subjection to him as a divinely-commissioned teacher, a mighty Saviour, and righteous governor. See note on Mat 3:3. To give knowledge of salvation to his people — To preach to God’s people the glad tidings of salvation, present and eternal, as attainable; to show them the way of attaining it, namely, by repentance and faith in the Messiah, and to give all such as should comply with these terms the knowledge of their having attained it, at least in part, by assuring them of the remission of their sins, that blessing being a branch of present, and a pledge and earnest of future salvation. Through the tender mercy of our God — Σπλαγχνα ελεους, the bowels of mercy, a strong Hebraism, implying God’s tender compassions for mankind, immersed as they are in sins and miseries. “These two words are often used in Scripture both jointly and separately. They signify pity, because that passion in us is commonly attended with a motion of the bowels, especially when the object of it is one we have an interest in. See Isa 63:15; Php 2:1; Col 3:12; where bowels of mercy signify the most tender mercy. The word σπλαγχνα, bowels, used by itself signifies any strong affection whatever, Phm 1:7.” John the Baptist gave people to understand, that though their case was deplorable, by reason of sin, it was not desperate, because pardon might be obtained through the tender and unspeakable mercy of God. Whereby the day-spring — The dawning day of morning light; that is, the gospel dispensation, as superior to the patriarchal or Mosaic, with their types and shadows, as the light of the rising sun is superior to that of the moon and stars. This gospel-day dawned in the ministry of John the Baptist; and it increased more and more during the personal ministry of Christ, and it shone out with meridian splendour on the day of pentecost, and thenceforward, when, in consequence of the death, resurrection, and ascension of Christ, the Holy Spirit, in his various gifts and graces, ordinary and extraordinary, was poured out on the Christian Church. It is true the word ανατολη, here rendered day-spring, may signify, as some render it, the rising sun: for Zacharias is here alluding to the passages in the prophetic writings which describe the Messiah by the metaphors of the light and sun, particularly Mal 4:2; where he is called the Sun of righteousness, both on account of the light of his doctrine, and the joy produced by his appearing. See the note there, and on Isa 60:1-2; Isa 60:19. “Indeed no figure was ever more happily imagined, or more naturally applied, than this which represents the promised seed under the notion of the sun. For most aptly may Jesus be likened to the rising sun; his doctrine being to the souls of men what light is to their bodies. It is altogether necessary for directing our steps in the paths of truth and righteousness; it is exceedingly sweet to the spiritual taste, by discovering the most important and delightful truths; nay, like the light, it throws a beauty and pleasantness upon every thing in this lower world, which, without the assurance of God’s reconcileableness, would be but a dark and dreary scene to sinners, however noble and beautiful in itself.” — Macknight.

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

1:76-77 And you, my little son: Zechariah turned from speaking about the coming Messiah to address his newborn son, John, who would prepare the Messiah’s way. • called the prophet of the Most High: John was the last and greatest in the line of Old Testament prophets (see 7:28). • prepare the way for the Lord: See Isa 40:3.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 1:76. Καὶ, and) Answering to what Zacharias has heretofore sung [prophetically uttered], there now correspond those words which follow: concerning grace towards His people, Luk 1:77 answers to the previous Luk 1:68; concerning salvation, Luk 1:77 answers to Luk 1:69; concerning mercy, Luk 1:78 answers to Luk 1:72.—παίδιον, thou child) How little soever thou art now. He does not call the infant by name. He speaks as a prophet, not as a parent.

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

Luk_1:76 f. Ἔπειτα μεταβαίνει τῇ προφητείᾳ καὶ πρὸς ἑαυτοῦ παῖδα Ἰωάννην, Euthymius Zigabenus.

καὶ σὺ δέ] but thou also (see the critical remarks). See Hartung, Partikell. I. p. 181 f.; Ellendt, Lex Soph I. p. 884. The καί places the παιδίονfor even of him he has only what is great to sayon a parallel with the subject, to which hitherto in his song of praise to God his prophetic glance was directed (with the Messiah), and δέ is the continuative autem.

προπορ. γὰρ πρὸ προσώπου κυρ.] as at Luk_1:17, hence κύριος is God.

ἑτοιμάσαι ὁδοὺς αὐτοῦ see on Mat_3:3.

τοῦ δοῦναι κ.τ.λ.] Aim of ἑτοιμάσαι κ.τ.λ., and so final aim of προπορεύσῃ … κυρίου.

ἐν ἀφέσει ἁμαρτ. αὐτ.] In forgiveness of their sins, which is to be imparted to them through the Messiah (see Luk_1:78 f.) for the sake of Gods mercy (which is thereby satisfied; διὰ σπλ. ἐλ. Θεοῦ), they are to discern deliverance; they are to discern that salvation comes through the Messianic forgiveness of sins (comp. on Mar_1:4), and to this knowledge of salvation John is to guide his people. Accordingly, ἐν ἀφ. ἁμ. αὐτ. does not belong to σωτηρίας alone (τῆς γινομένης ἐν τῷ ἀφεθῆναι κ.τ.λ., Euthymius Zigabenus, Beza, Bengel, Kuinoel, Olshausen, Baumgarten-Crusius, de Wette, Bleek, and others), but to γνῶσιν σωτηρίας (Theophylact) = γνῶναι σωτηρίαν ἐν ἀφ. τ. ἁμ. αὐτ. So also Luther, Ewald, and others. Calvin aptly remarks: Praecipuum evangelii caput nunc attingit Zacharias, dum scientiam salutis in remissions peccatorum positam esse docet.

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 1:76-79 . From the general thanksgiving for Divine mercy the song turns to the special cause of gladness afforded by the birth of John . σὺ , παιδίον : this address supposes the Baptist to be still a child, and all that is said of him is a prophetic forecast of the future, in literary form. ὑψίστου : once more, for God. In the circle which produced this hymn, and these early records, the idea of Divine transcendency characteristic of later Judaism seems to have prevailed.

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

2 d. Luk 1:76-77.

From the height to which he has just attained, Zacharias allows his glance to fall upon the little child at rest before him, and he assigns him his part in the work which has begun. Luk 1:76 refers to him personally, Luk 1:77 to his mission.

Vers. 76 and 77. “And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare His ways, 77 To give knowledge of salvation unto His people by the remission of their sins.”

The reading καὶ σύ, and thou, connects, by an easy transition, the forerunner with the work of the Messiah. The Alex. reading καὶ σὺ δέ, but thou, brings out more strongly, too strongly, doubtless, this secondary personality; it has against it not only the sixteen other Mjj., but further, the Peschito, the Italic, Irenaeus, and Origen, and must therefore be rejected. The title of prophet of the Highest simply places John the Baptist in that choir of the prophets of whom Zacharias speaks in Luk 1:70; later on, Jesus will assign him a higher place.

In saying the Lord, Zacharias can only be thinking of the Messiah. This is proved by the πρό, before Him, in προπορεύσῃ, and the αὐτοῦ, His ways. But he could not designate Him by this name, unless, with Malachi, he recognised in His coming the appearing of Jehovah (comp. Luk 1:17; Luk 1:43, Luk 2:11). The second proposition is a combination of the two propositions, Isa 40:3 (ἑτοιμάσαι) and Mal 3:1 (προπορεύσῃ),—prophecies which are also found combined in Mar 1:2-3. The article τοῦ before δοῦναι, to give, indicates a purpose. This word, in fact, throws a vivid light on the aim of John the Baptist’s ministry. Why was the ministry of the Messiah preceded by that of another divine messenger? Because the very notion of salvation was falsified in Israel, and had to be corrected before salvation could be realized. A carnal and malignant patriotism had taken possession of the people and their rulers, and the idea of a political deliverance had been substituted for that of a moral salvation. If the notion of salvation had not been restored to its scriptural purity before being realized by the Messiah, not only would He have had to employ a large part of the time assigned to Him in accomplishing this indispensable task; but further, He would certainly have been accused of inventing a theory of salvation to suit His impotence to effect any other. There was needed, then, another person, divinely authorized, to remind the people that perdition consisted not in subjection to the Romans, but in divine condemnation; and that salvation, therefore, was not temporal emancipation, but the forgiveness of sins. To implant once more in the hearts of the people this notion of salvation, was indeed to prepare the way for Jesus, who was to accomplish this salvation, and no other. The last words, by the remission of their sins, depend directly on the word σωτηρίας, salvation: salvation by, that is to say, consisting in. The article τῆς is omitted before ἐν ἀφέσει, as is the case when the definitive forms, with the word on which it depends, merely one and the same notion.

The pronoun αὐτῶν refers to all the individuals comprehended under the collective idea of people. The authorities which read ἡμῶν are insufficient.

The words to His people show that Israel, although the people of God, were blind to the way of salvation. John the Baptist was to show to this people, who believed that all they needed was political restoration, that they were not less guilty than the heathen, and that they needed just as much divine pardon. This was precisely the meaning of the baptism to which he invited the Jews.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Though thou be at this present never so little.

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

Here are the dying echoes of this song; and very beautiful are these closing notes--like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light--as of molten gold--on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.

thou child--not "my son"--this child's relation to himself being lost in his relation to a Greater than either.

prophet of the Highest; for thou shalt go before him--that is, "the Highest." As "the Most High" is an epithet in Scripture only of the supreme God, it is inconceivable that inspiration should apply this term, as here undeniably, to Christ, unless He were "God over all blessed for ever" (Rom 9:5).

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 76. And thou, child, c.] Zacharias proclaims the dignity, employment, doctrine, and success of his son and the ruin and recovery of the Jews and the Gentiles.

1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations:-

1st. A person who foretells future events; and;

2dly. A teacher of men in the things of God, 1Co 14:3.

John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See Lu 3:5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see Lu 1:60,) was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honour of being the last and clearest prophet of the old covenant, and the first of the new.

2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honoured instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus.

3. Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin.

4. Zacharias predicts the success of his son's ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, Lu 1:77-78. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvellous thing, indeed, should they labour in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labour.

5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found.

(1) Their feet had wandered out of the way of peace, (Lu 1:79,) of temporal and spiritual prosperity.

(2) They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation.

(3) They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it.

(4) They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them.

Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on Mt 4:16.

6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, c. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher-THOU WILT BE a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews and in the latter, the Gentiles." - WAKEFIELD.

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

(76) Thou, child, shalt be called the prophet of the Highest.—Note the recurrence of the same divine name that had appeared in Luk_1:32; Luk_1:35.

Thou shalt go before the face of the Lord.—The verse is, as it were, an echo of two great prophecies, combining the “going before Jehovah” of Mal_3:1, with the “preparing the way” of Isa_40:3.

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

76. child] Rather, little child (paidion)—“quantillus nunc es,” Bengel.

To prepare his ways] An allusion to the prophecies of the Forerunner in Isa_40:3; Mal_3:1.

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 thou, child, shalt be called the Prophet of the Highest,.... Here Zacharias turns himself to his son John, though an infant, and incapable of knowing what was said to him; and for the sake of those that were present, describes his office and work; and says, that he should be "called", that is, that he should "be", and be accounted a "prophet": for he was not only a preacher of Christ and his Gospel, but he also foretold the coming of the Messiah; and the vengeance that should fall on the Jewish nation, for their unfruitfulness, impenitence, and unbelief: and the Prophet "of the Highest"; that is, of God; as the Persic version renders it, of the most high God; and by whom is meant, the Lord Jesus Christ, whose prophet, harbinger, and forerunner John was; and so is a proof of Christ being the supreme, or most high God:

for thou shalt go before the face of the Lord, to prepare his ways; as the angel had suggested in Luk 1:17 and as was prophesied of him in Isa 11:3. See Gill on Mat 3:3.

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

76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

Ver. 76. And thou, child] scil. qui nunc tantillus es, in virum magnum evades: Though little, thou shalt prove great.

Thou shalt go before the face of the Lord] Any relation to whom ennobleth, and advanceth all worth.

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.

And thou, child ... - Zechariah predicts in this and the following verses the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success.

Prophet of the Highest - Prophet of God; a prophet “appointed by God” to declare his will, and to prepare the way for the coming of the Messiah.

The face of the Lord - The Lord Jesus, the Messiah, that was about to appear. To go before “the face of one” is the same as to go immediately before one, or to be immediately followed by another.

To prepare his ways - This is taken from Isa 40:3. See the Mat 3:3 niote, and Isa 40:3 note.

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

Zacharias here foretells what came to pass about thirty years after, for it cannot be thought that John began his ministry before the sacerdotal age, especially considering Christ did not begin sooner, Luk 3:23.

Thou shalt be called the prophet; that may either signify, thou shalt be a prophet, as Mat 5:9; Joh 1:12; or thou shalt be owned or taken notice of as the prophet

of the Highest. Both were true in John. He was a prophet, (though not that Prophet, Joh 1:21), yea, and more than a prophet, saith our Saviour, Mat 11:9.

For thou shalt go before his face to prepare his ways. This was according to the prophecy, Isa 40:3; Mal 4:5; and according to what John said of himself, Mat 3:3; Mar 1:3. See Poole on "Mat 3:3".

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

And thou, child; literally, little child. Here the father breaks forth into an expression of gladness at the thought of the great part his baby-son was to bear in this great national deliverance. His son, too oh, joy undreamed of! is to be ranked among the glorious company of the prophets of the Highest.

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

And thou, child - He now speaks to John; yet not as a parent, but as a prophet.

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

A hymn of prophecy:

v. 76 And thou, child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to prepare His ways;

v. 77. to give knowledge of salvation unto His people by the remission of their sins,

v. 78. through the tender mercy of our God; whereby the Dayspring from on high hath visited us,

v. 79. to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.

v. 80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.

From a contemplation of the wonderful gifts of the redemption Zacharias turns to a prophecy concerning the future of the son that had been born to him according to the promise of the Lord. John would be a prophet in the highest and fullest sense of the word, Mat 11:9. His life’s work would consist in going before the face of the Lord as a true herald to prepare His ways before Him, as the prophets had said, Isa 40:3; Mal 3:1. And when the proclamation of the Law would have prepared the hearts in removing all self-righteousness and supposed piety, then John would be able to dispense the knowledge of salvation which consists in forgiveness of sins; redemption is transmitted through the remission of sins. "John is to come and give the people of God a knowledge, which is not to be a knowledge of sin, of wrath, of death, but a knowledge of salvation, that is, such preaching from which one learns how to be saved and delivered from death and sin. That is an art of which the world knows not one word. " And this preaching is made possible through the bowels, the heart of mercy, of our God. His whole heart yearns toward us with inexpressible love and tender mercy, and for the sake of that the Daystar from on high has visited us, the light, star, or sun is risen upon us in Jesus the Savior. This true morning star with the rays of God’s divine love illumined the darkness which had been caused by sin and enmity toward Him. And the result is that those that sat in such darkness and shadow of death have felt the light and the warmth of His glow, Isa 60:1-2. Those unable to find their way in the darkness of spiritual death, He will awaken to true life, illumine them with the light of the Gospel, and guide them to the way of peace, Rom 5:1. It is a beautiful and effective, as well as complete description of the work which God performs in us through the Gospel. "This certainly means, as I think, cutting off all merit and good works from the forgiveness of sins, in order that no one may say: I have earned it. Remission of sins has only one reason, namely, because God is merciful, and out of such mercy has sent and given us His Son that He might pay for us and we should be saved through Him. Therefore it reads thus: Forgiveness of sins is not the result of our merit, nor of our good works, but of the sincere mercy of God, that He has loved us of His own free will. We had with our sins earned the fire of hell, but God looked upon His boundless mercy. That is the reason why He sent His Son and for the sake of His Son forgives us our sins. " Of the entire hymn, Augustine writes: "O blessed hymn of joy and praise! Divinely inspired by the Holy Ghost, and divinely pronounced by the venerable priest, and daily sung in the Church of God! Oh, may thy words be often in my mouth, and the sweetness of them always in my heart! The expressions thou usest are the comfort of my life; and the subject thou treatest of the hope of all the world!"

The evangelist concludes with a note concerning the youth of John the Baptist, saying that lie grew in body and mind and spent his time out in the deserts until the Lord gave him ail indication that the period of seclusion must be followed by that of public ministry.

Summary.After a short preface, Luke relates the stories of the announcement of John the Baptist’s birth, of the annunciation of the birth of Jesus, of the visit of Mary to Elisabeth, with the hymn of Mary, and of the birth, childhood, and youth of the Baptist, with the hymn of his father Zacharias.

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

76–79. Thou, child. The babe, John, before him. Prophet of the Highest. “The Most High” is an epithet in Scripture only of the supreme God.

By the remission of their sins. The remainder of the sentence embodies the gospel in brief. It promises (1) salvation, (2) not merely political but spiritual. A remission of, and redemption from sin, (3) indicates the cause—the divine mercy (compare John 3:16; Eph. 2:4–8), and (4) promises the result, “like to eyes in darkness, and peace to feet straying in paths of sorrow and perplexity.”

The dayspring. Christ is the morning light, the rising sun (Mal. 4:2). The gospel brings light with it (John 3:19).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Yes, and you

Zechariah uses this phrase to begin his direct address to his son. You may have a similar way to direct speech in your language.

you, child, will be called a prophet

People will realize that he is a prophet. This can be stated in active form. AT: "people will know that you are a prophet" (See: Active or Passive)

of the Most High

These words are a euphemism for God. AT: "who serves the Most High" or "who speaks for God Most High" (See: Euphemism)

will go before the face of the Lord

Before the Lord comes, he will go and announce to the people that the Lord will come to them. See how you translated this in Luke 1:17.

the face of the Lord

"the face of" someone can be an idiom that refers to the that person's presence. It is sometimes omitted in translation. AT: "the Lord" See how you translated this in Luke 1:17. (See: Idiom)

to prepare his paths

This is a metaphor that means that John will prepare the people to listen to and believe the Lord's message. (See: Metaphor)

to give knowledge of salvation ... by the forgiveness of their sins

The phrase "give knowledge" is a metaphor for teaching. The abstract nouns "salvation" and "forgiveness" can be expressed with the verbs "save" and "forgive." AT: "to teach his people salvation through the forgiveness of their sins" or "to teach his people how God saves people by forgiving their sins" (See: Metonymy and Abstract Nouns)

translationWords

prophet

Most High

lord

know

save

forgive

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

76. παιδίον. ‘little child’—“quantillus nunc es,” Bengel. From this diminutive is derived our word ‘page.’

πρὸ προσώπου. Redundant, like the Hebrew לִפְנֵי.

ἑτοιμάσαι ὁδοὺς αὐτοῦ. An allusion to the prophecies of the Forerunner in Isa 40:3; Mal 3:1.

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.

76.] It is not necessary to interpret κυρίου of the Messiah: it may be said of God, whose people (ver. 77) Israel was. But the believing Christian will find it far more natural thus to apply it, especially in connexion with Mat 1:21.

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

76. καὶ σὺ δέ, παιδίον. Here the second part of the hymn, and the distinctively predictive portion of it, begins. The Prophet turns from the bounty of Jehovah in sending the Messiah to the work of the Forerunner. “But thou also, child,” or “Yea and thou, child” (RV.). Neither the καί nor the δέ must be neglected. There is combination, but there is also contrast. Not “my child”: the personal relation is lost in the high calling. The κληθήσῃ has the same force as in ver. 32: not only “shalt be,” but “shalt be acknowledged as being.”

προπορεύσῃ γὰρ ἐνώπιον Κυρίου. Comp. Κύριος ὁ Θεός σου ὁ προπορευόμενος πρὸ προσώπου σου, καθὰ ἐλάλησεν Κύριος (Deu 31:3). Here Κυρίου means Jehovah, not the Christ, as is clear from vv. 16, 17.

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