Cambridge Greek Testament Commentary

Luke 1:38

δούλη. ‘Female slave,’ stronger than handmaid.

γένοιτό μοι κατὰ τὸ ῥῆμά σου. The use of the aorist optative delicately implies that the time of the fulfilment is left in God’s hands. The thoughts of the Virgin Mary seem to have found their most natural utterance in the phrases of Scripture. 1 Samuel 3:18, “If it be the Lord, let Him do what seemeth Him good.” For Mary too was aware that her high destiny must be mingled with anguish. She repeats the word ῥῆμα which the angel has just used.

καὶ�' αὐτῆς ὁ ἄγγελος. We can best appreciate the noble simplicity of truthfulness by comparing this narrative of the Annunciation with the diffuse inflation of the Apocryphal Gospels. Take for instance such passages as these from one of the least extravagant of them, ‘The Gospel of the Nativity of Mary.’ “The Angel Gabriel was sent to her … to explain to her the method or order of the Conception. At length having entered unto her, he filled the chamber where she abode with an immense light, and saluting her most courteously said, ‘Hail Mary! most acceptable Virgin of the Lord! Virgin full of grace … blessed art thou before all women; blessed art thou before all men hitherto born.’ But the Virgin, who already knew the countenance of angels and was not unused to heavenly light, was neither terrified by the angelic vision nor stupefied by the greatness of the light, but was troubled at his word alone; and began to think what that salutation so unwonted could be, or what it portended, or what end it could have. But the angel, divinely inspired and counteracting this thought, said, ‘Fear not, Mary, as though I meant something contrary to thy chastity by this salutation; for’ &c., &c.” The reader will observe at once the artificiality, the tasteless amplifications, the want of reticence,—all the marks which separate truthful narrative from elaborate fiction. (See B. H. Cowper, The Apocryphal Gospels, p. 93.)

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Cambridge Greek Testament Commentary

Luke 1:38

Old Testament

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