Лука ішіндегі бірінші тарау: Жақын Жан және Исаның тууы туралы хабарлар

Luke 1 is the first chapter of the Gospel of Luke in the New Testament of the Christian Bible. With 80 verses, it is one of the longest chapters in the New Testament. This chapter describes the birth of John the Baptist and the events leading up to the birth of Jesus. Two canticles, the canticle of Mary (the Magnificat) and the canticle of Zechariah (the Benedictus), are both contained within this chapter. The unnamed author of Luke names its recipient, Theophilus, who is most likely a real (but unknown) person, but the term could simply mean a fellow believer, since theo philus is Greek for God lover. Early Christian tradition uniformly affirms that Luke composed this Gospel as well as the Acts of the Apostles, the companion volume to Luke, which is addressed to Theophilus in the same way. The title "The Gospel of Luke", found in many Bibles and some manuscripts, was added later with no indication that it was originally part of the text.

The original text was written in Koine Greek. This chapter is divided into 80 verses.

Luke then tells the story of Gabriel's visit to Mary, informing her that she will soon have a virgin conception by God. The account is recorded differently in Matthew 1:20, where an unnamed angel appears to Joseph after he has discovered that Mary is pregnant. Gabriel goes to Nazareth and visits Mary, who Luke tells us is a virgin engaged or betrothed to Joseph. The name Mary means "excellence", while Joseph means "May Yahweh add".

Mary asks Gabriel how this can be, since she is a virgin, but Gabriel says God will give her the child, and thus he will be the Son of God. He then points out how her relative Elizabeth, though old, is now carrying a child, and how "nothing is impossible with God". He then leaves her (verse 38). Luke states Mary is a virgin, and that she is somehow descended from Aaron (since she is a cousin with Elizabeth, descendant of Aaron), but here says Jesus will inherit his "father"'s throne, or David's. According to Luke's genealogy, Jesus' descent from David comes via Joseph. Since David is not of Aaron's line, this may indicate that Mary's mother was a descendant of Aaron and her father a descendant of David. In Gabriel gives a prophecy about seventy weeks and the "Anointed One". If one adds the 180 days that Elizabeth was pregnant before Mary's conception plus the 270 days of Mary's pregnancy plus the forty days of "purification" in Luke 2:22, one gets 490 days, or seventy weeks. Many Christians have seen this as a fulfillment of prophecy, but skeptics tend to counter that Luke could be constructing his story to fit what he sees as fulfillments of prophecy, whether real or not. God's promise of a messiah from the house of David is foretold in 2 Samuel 7. It is significant that Luke states that Mary lives in Nazareth, considered a small backwater town. He thus has God's grace bestowed on a young, unmarried woman living in an insignificant town. Luke frequently has favor shown on women, sinners, and various "unimportant" people. Paul never mentions a virgin birth for Jesus, but in Romans he speaks of him as the Son of God by virtue of his resurrection, and states he had a more than human nature. Luke here has Jesus' divine nature declared from the first moment of his conception.

Mary then goes and visits her relative Elizabeth. Upon meeting the pregnant Mary, Elizabeth feels John move in her womb and is "filled with the Holy Spirit" (verse 41). This may be related to Genesis 25:22 (NKJV). Elizabeth gives praise to Mary: "Blessed are you among women, and blessed is the fruit of your womb! ", words which echo Moses' declaration to the people of Israel in Deuteronomy 7:13 (NKJV): "[God] will love you and bless you and multiply you; He will also bless the fruit of your womb". Mary, in her Magnificat, then gives praise to God: she first thanks God for favoring one so "humble" as herself, then praises God for his "mercy" and "help" to all people. God's mercy (το ελεος αυτου, to eleos autou) is mentioned five times within the Magnificat and Zechariah's Benedictus hymn. Many see the Magnificat patterned on Hannah's prayer in
In verses 51–53 Luke uses the past tense six times, implying Jesus' conception has fulfilled or is fulfilling these actions of God. These verses speak of the downfall of the proud and rich and the favor of the downtrodden. This might be a general statement, or an allusion to Israel and its Gentile rulers. Some have speculated these represent Ebionite views. Mary then mentions Abraham, again linking this with God's original covenant. Mary stays for three months and leaves shortly before John's birth. Some find the idea of a young pregnant woman making the trip from the Judean hills to Nazareth improbable, but it is certainly not impossible.

Friends and neighbors come to circumcise him and try to name him after his father, but his mother protests and then his father writes down that his name will be John, and is suddenly allowed to speak again. He becomes " filled with the Holy Spirit ", as his wife before him. He sings a song, the Canticle of Zechariah, praising God. Karris sees relating the circumcision, as Luke also does for Jesus in Luke 2, as Luke's way of linking John and Jesus, and therefore Christianity, to a fulfillment of Israel. The first part of Zechariah's song praises the still unborn Jesus in verses 68–75. He says "He has raised up a horn of salvation for us in the house of his servant David", with a horn representing strength, such as in and (Miller 120) There is then a praising and foretelling of John in verses 76–77, then the song switches back to Jesus in 78–79. Raymond E. Brown thought these sections might have been Jewish Christian hymns linked together by Luke. It is a common thesis that the Magnificat, the Canticle, and the two songs in chapter 2, the Gloria in Excelsis Deo and the Nunc dimittis, were added by Luke to his original composition from a collection of hymns written in Greek. A minority of scholars think the Magnificat and Canticle might be Jewish hymns taken by the Christians, but Jewish hymns of the period reflect a future hope of God's help whereas these refer to it already having been fulfilled. Another group of scholars, also a minority, argue these were originally composed in Aramaic or Hebrew and so might come from original testimony and so usually argue for these songs' historicity. Scholars often see these as primitive and so probably composed before other songs in the New Testament, such as Philippians 2:6–11. David is mentioned in the first section, once again linking Jesus to fulfillment of Israel's past. The song ends with a note of peace, a common Lukan theme. "Peace" is the first thing he says to all the gathered Apostles in Luke 24. Luke's source for this information is unknown and frequently debated. Even if the Q hypothesis is correct, these stories of John's and Jesus's birth were not in it, nor are they in Mark. Luke does not mention anything about an Angel visiting Joseph, which suggests that either Matthew and Luke received their information on this subject from different sources, or Luke has access to both stories, knows Matthew is already circulating, and is filling in the story told in Matthew. If Luke is right, Jesus and John were cousins of some sort.

So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel. Luke states in verse 80 that John grew up and went into the deserts (, en tais heremais, plural), more specifically the desert of Judah. This is the only near contemporary account of John's family found anywhere. Raymond E. Brown sees this verse as an echo of the births of Samson in Judges 13:24–25 and Samuel in 1 Samuel 1:21.