Redaction Criticism for Luke 1.26-38NAME:

Redaction Criticism is interested in seeing how an author edited and adapted a source. For this passage in Luke, we have no confirmable source, so we are extremely limited in the kind of redaction work we can do.

  1. There are, however, a few things we can observe that arise out of your Source and Form critical work. From that work, what can you say about Luke’s tendencies in how he reflects his influences? That is, how does Luke incorporate the influence of Scripture?Another way you might get at this question is to look at the outer margin of the Greek text in your NET Bible. Especially in the first chapter, you will see a multitude of references to OT passages, but these passages are only alluded to and not quoted. Elsewhere in Luke you will find citations, but more common is the type of thing expressed in 24.27 or 24.44 where reference is made to Scripture, but the exact references are not explicitly stated. > Luke usually makes allusions to Scripture and apparently counts on the reader to make the association.
    How does he incorporate or adapt the influence of an “annunciation form”?
    From the Form Criticism work, we saw that Luke did follow a typical annunciation form, but he also adapted them into much fuller accounts, especially by including dialogue between the angel and the person. Though not unique (think of Moses arguing with the burning bush), these expansions provide interpretationto the significance of the event.
  2. Another thing we can try to observe is how Luke ‘typically’ would write. As always, you will need to consult your Greek, but compare the annunciation accounts below. Are there any observations you can make regarding how Luke wants these two accounts to be read together?
    The Form Criticism work showed how the elements of these two accounts were quite similar, but here we can also note how much of the wording is also similar: reference to a specific time; μὴφοβοῦ, “bear a son and you will name him…” Gabriel ties the passages together, but note that we might already expect a difference in the accounts with the added greeting given to Mary in 28-30a.

Luke 1:5-21
In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years. 8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense offering, the whole assembly of the people was praying outside.
11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, "Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord."
18 Zechariah said to the angel, "How will I know that this is so? For I am an old man, and my wife is getting on in years."
19 The angel replied, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news.
20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur." / Luke 1:26-38
In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary.
28 And he came to her and
said, "Greetings, favored one! The Lord is with you." 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel
said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end."
34Mary said to the angel, "How can this be, since I am a virgin?"
35 The angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God."
38 Then Mary said, "Here am I, the servant of the Lord; let it be with me according to your word." Then the angel departed from her.
  1. There is one more way we can get at Luke’s editing tendencies. Look up every reference to Mary, Jesus’ mother in Luke. What are some consistent ways in which he presents her?

Note chapters 1 and 2 of Luke and also the texts below. Mary is consistently portrayed very positively, is cast as a ἡδούληκυρίου, takes her place within the promises of Israel, and speaks quite eloquently. (Remember that, in general, women at Jesus’/Luke’s time would not have been given a significant role at all.)

In 2.19, it is suggested that Mary is still trying to comprehend all that is happening, and in 2.35, there is a hint of problems to come.

Note, however, that in 2.48, Mary and Joseph appear to be confounded by what Jesus is doing, and it is Mary (not Joseph!) who scolds Jesus and ends up being reprimanded by Jesus.

1:27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary…. 1:30 The angel said to her, "Do not be afraid, Mary, for you have found favor with God. … 1:38 Then Mary said, "Here am I, the servant of the Lord; let it be with me according to your word." Then the angel departed from her.

1:27πρὸςπαρθένονἐμνηστευμένηνἀνδρὶᾧὄνομαἸωσὴφἐξοἴκουΔαυὶδκαὶτὸὄνοματῆςπαρθένουΜαριάμ…. 1:30καὶεἶπενὁἄγγελοςαὐτῇ· μὴφοβοῦ, Μαριάμ, εὗρεςγὰρχάρινπαρὰτῷθεῷ. … 1:38εἶπενδὲΜαριάμ· ἰδοὺἡδούληκυρίου· γένοιτόμοικατὰτὸῥῆμάσου. καὶἀπῆλθενἀπ᾽αὐτῆςὁἄγγελος.

1:46 And Mary said, "My soul magnifies the Lord,…

1:46ΚαὶεἶπενΜαριάμ· Μεγαλύνειἡψυχήμουτὸνκύριον,

2:19 But Mary treasured all these words and pondered them in her heart.

2:19ἡδὲΜαριὰμπάντασυνετήρειτὰῥήματαταῦτασυμβάλλουσαἐντῇκαρδίᾳαὐτῆς.

2:34f Then Simeon blessed them and said to his mother Mary, "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed -- and a sword will pierce your own soul too."

2:34fκαὶεὐλόγησεναὐτοὺςΣυμεὼνκαὶεἶπενπρὸςΜαριὰμτὴνμητέρααὐτοῦ· ἰδοὺοὗτοςκεῖταιεἰςπτῶσινκαὶἀνάστασινπολλῶνἐντῷἸσραὴλκαὶεἰςσημεῖονἀντιλεγόμενον-καὶσοῦ [δὲ] αὐτῆςτὴνψυχὴνδιελεύσεταιῥομφαία- ὅπωςἂνἀποκαλυφθῶσινἐκπολλῶνκαρδιῶνδιαλογισμοί.

2:48When his parents1 saw him they were astonished; and his mother said to him, "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety."

καὶἰδόντεςαὐτὸνἐξεπλάγησαν, καὶεἶπενπρὸςαὐτὸνἡμήτηραὐτοῦ· τέκνον, τίἐποίησαςἡμῖνοὕτως; ἰδοὺὁπατήρσουκἀγὼὀδυνώμενοιἐζητοῦμένσε.

Yet also note how Luke treats the incident recorded in Mark 3.21… 31-35. First, Luke completely omits the rather uncomplimentary representation of Jesus’ family in Mark 3.21. Then, notice how the dialogue in Luke 8.19-21 is softened somewhat to be less critical of Jesus’ mother and family as compared to Mark 3.31-35.

Luke 8:19-21 19 Then his mother and his brothers came to him, but they could not reach him because of the crowd. 20 And he was told, "Your mother and your brothers are standing outside, wanting to see you." 21 But he said to them, "My mother and my brothers are those who hear the word of God and do it."

Mark 3:21 21 When his family heard it, they went out to restrain him, for people were saying, "He has gone out of his mind." … Mark 3:31-35 1 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32 A crowd was sitting around him; and they said to him, "Your mother and your brothers and sisters1 are outside, asking for you." 33 And he replied, "Who are my mother and my brothers?" 34 And looking at those who sat around him, he said, "Here are my mother and my brothers! 35 Whoever does the will of God is my brother and sister and mother."