Luke 1:5

The following is an academic biblical exegesis of Luke 1:5, based on a discussion from the b-greek forum.

An Exegetical Analysis of Ἐγένετο in Luke 1:5

This exegetical study of An Exegetical Analysis of Ἐγένετο in Luke 1:5 is based on a b-greek discussion from June 17th, 2014. The initial query concerned the precise function of ἐγένετο in Luke 1:5 (“Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας…”) particularly how it contrasts with its usage in Mark 1:4 (“Ἐγένετο Ἰωάννης [ὁ] βαπτίζων…”) and common translations that render it existentially (“There was…”).

The central exegetical issue revolves around the semantic range and grammatical function of ἐγένετο in Luke 1:5, specifically whether it acts as a simple existential verb, a narrative introducer akin to the Hebrew וַיְהִי (wayyehi), or a combination thereof. The discussion explores if ἐγένετο + subject, as seen in Luke 1:5, constitutes a distinct structural pattern from subjectless ἐγένετο clauses (e.g., Luke 1:8), and how these structures relate to LXX (Septuagint) translation styles. This distinction is crucial for understanding Luke’s literary style and potential Semitic influence, especially in the opening chapters of his Gospel, which are frequently noted for their Septuagintal flavor.

Ἐγένετο ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλισάβετ. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences in spelling or word order for Luke 1:5. The phrasing and vocabulary remain consistent between Nestle 1904 and SBLGNT 2010.
• Older printed texts or specific discussions might include an asterisk (e.g., `*Ἐλισάβετ`) for various editorial reasons, which is not part of the SBLGNT (2010) critical apparatus.

Textual criticism (NA28), lexical notes (KITTEL, BDAG).

The Greek text of Luke 1:5 is remarkably stable across major manuscripts, and the Nestle-Aland 28th edition (NA28) does not record any significant textual variants that alter the meaning or grammatical structure of ἐγένετο or its surrounding phrases. Thus, the exegetical focus remains on semantic and syntactic interpretation rather than textual reconstruction.

Lexically, ἐγένετο is an aorist form of the verb γίνομαι. BDAG (Bauer, Danker, Arndt, Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature) offers several relevant definitions. Specifically, its seventh sense describes γίνομαι as “to come into a certain state or possess certain characteristics, to be, prove to be, turn out to be.” This definition directly supports an existential understanding of ἐγένετο in Luke 1:5, equating it to a past tense of εἶναι (to be), which lacks an aorist form. The lexicon cites numerous examples including Wisdom 16:3, Judith 16:21, Sirach 31:22, and 1 Maccabees 3:58, as well as New Testament passages like Matthew 10:16 and Luke 2:2. The entry further notes instances where γίνομαι functions as “be, become, show oneself like” (e.g., Matthew 6:16) and even in statements pertaining to age (Luke 2:42). The breadth of γίνομαι’s semantic range in Koine Greek, as elaborated in KITTEL (Theological Dictionary of the New Testament, s.v. γίνομαι), confirms its capacity to convey simple existence or the coming into being of an entity, often serving as a flexible narrative introducer.

Translation Variants

The interpretation of ἐγένετο in Luke 1:5 presents several translation possibilities, each with distinct grammatical and rhetorical implications. The primary debate centers on its function as either an existential verb or a narrative particle indicative of Semitic influence.

• Existential Interpretation: Many modern translations render ἐγένετο as “There was” (e.g., NASB, ESV). This approach views ἐγένετο as an aorist form effectively substituting for the missing aorist of εἶναι (to be), with ἱερεύς τις functioning directly as its subject. Grammatically, the intervening temporal phrase “ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας” (in the days of Herod, king of Judea) is understood as an adverbial modifier. This interpretation emphasizes the fact of Zacharias’s existence at a particular historical juncture, aligning with BDAG’s definition of γίνομαι meaning “to be, prove to be.” Rhetorically, it provides a straightforward introduction to a new character in the narrative.
• Narrative Introducer (Hebraic Idiom): An alternative, and strongly supported, view suggests that ἐγένετο here is a Septuagintal (LXX) imitation of the Hebrew וַיְהִי (wayyehi), often translated as “And it came to pass” or “It happened that.” This idiom is pervasive in the Hebrew Bible and its Greek translation, typically serving to introduce a new narrative section or significant event. The discussion highlighted a key distinction proposed by Randall Buth: the presence of a grammatical subject following ἐγένετο (e.g., Luke 1:5, “ἐγένετο… ἱερεύς τις“) versus a subjectless or impersonal use that primarily introduces a temporal clause (e.g., Luke 1:8, “ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν…”). While both structures function as narrative settings, Buth argues that the subjectless form more strongly indicates a direct Hebrew idiom, while ἐγένετο + subject can also be a good Greek idiom. However, the overall Lukan context, particularly in the overtly Semitized chapters 1-2, suggests a deliberate emulation of LXX style. Barry Hofstetter notes that such usage, while perfectly understandable, would have sounded “odd” or “foreign” to a native Greek speaker unfamiliar with the LXX, much like a non-standard English syntax, yet still comprehensible. Rhetorically, this creates a sense of continuity with Old Testament narrative, lending a “biblical” authority to the Gospel’s opening.
• Combination/Evolutionary View: Some scholars propose that while ἐγένετο in Luke 1:5 certainly carries an existential force, its placement and function are influenced by the Hebrew `וַיְהִי` idiom. It announces the coming into being or presence of a significant character within a specified historical setting. This combines the existential meaning with the narrative-introducing function of the Semitic parallel. The unusual word order (verb, temporal phrase, subject) further supports the idea of a Greek construction shaped by Semitic thought patterns, aiming to establish a narrative background for the events that follow.

Conclusions and Translation Suggestions

The analysis of ἐγένετο in Luke 1:5 reveals a multifaceted function influenced by both standard Greek usage and deliberate Semitic stylistic imitation. While it fundamentally conveys an existential “there was,” its broader narrative role is unmistakably shaped by the `וַיְהִי` idiom of the Hebrew Bible and LXX. Luke employs this structure to formally introduce a key participant (Zechariah) and establish the temporal setting of his narrative, creating a connection to the scriptural tradition. The presence of a clear subject (ἱερεύς τις) distinguishes it slightly from subjectless ἐγένετο constructions, yet the overall effect remains that of a formal narrative opening.

Based on this exegetical study, the following translation suggestions are offered:

1. A Literal, Form-Focused Translation (emphasizing Hebraic idiom):

   “And it came to pass in the days of Herod, king of Judea, there was a certain priest named Zacharias, of the division of Abijah, and his wife was of the daughters of Aaron, and her name Elizabeth.”

   This translation attempts to preserve the archaic “And it came to pass,” reflecting the LXX-influenced narrative opening and the existential force of the verb, though it may sound less natural to modern English ears. It mirrors the King James Version (KJV) style.

2. A Common, Idiomatic Translation (emphasizing existential meaning):

   “In the days of Herod, king of Judea, there was a certain priest named Zacharias, of the division of Abijah, and his wife was of the daughters of Aaron, and her name Elizabeth.”

   This rendition prioritizes natural English idiom, clearly communicating the existence of the priest. It aligns with the widely accepted existential interpretation and common modern versions like the NASB or ESV.

3. A Nuanced Translation (combining setting and existence):

   “It so happened that in the days of Herod, king of Judea, a certain priest named Zacharias, of the division of Abijah, was present, whose wife was of the daughters of Aaron and named Elizabeth.”

   This option strives to capture both the narrative-introductory nuance (“It so happened that”) and the existential nature of the verb, integrating the character’s presence into the historical setting in a slightly more active way. The “was present” subtly enhances the sense of a character being introduced into the narrative scene.