Luke 1:45

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An Exegetical Analysis of Luke 1:45: The Function of ὅτι in Mary’s Beatitude

This exegetical study of An Exegetical Analysis of Luke 1:45 is based on a b-greek discussion from November 1st, 2017. The initial query concerned the preferred English translation of Luke 1:45, specifically regarding the interpretation of the conjunction ὅτι. One rendering, exemplified by the NASB, translates the verse as ‘Blessed is she who believed that there will be a fulfillment of the things spoken to her by the Lord.’ In contrast, other versions, such as the NKJV, adopt a causal reading: ‘Blessed is she who believed, for there will be a fulfillment’ etc.

The central exegetical issue revolves around the precise function of the conjunction ὅτι following the perfect active participle πιστεύσασα (from πιστεύω, ‘to believe’). The fundamental question is whether ὅτι introduces the content of Mary’s belief (functioning as an indirect statement) or provides the reason for her blessedness or her belief (functioning as a causal explanation).

καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ κυρίου. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual variants are present in Luke 1:45 between the Nestle 1904 text and the SBLGNT (2010) regarding the conjunction ὅτι or the surrounding verbal forms. Both editions read: καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ κυρίου.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The NA28 (28th edition of Nestle-Aland’s Novum Testamentum Graece) also confirms the reading presented in Nestle 1904 and SBLGNT for Luke 1:45, indicating broad textual consensus for the passage.

Lexical Notes:

• μακαρία (from μακάριος): According to BDAG, this term pertains to “being in a felicitous state because of divine favor, blessed, fortunate, happy.” KITTEL (TDNT) emphasizes the divine source of such blessing, indicating a state of spiritual well-being bestowed by God.
• πιστεύσασα (aorist active participle of πιστεύω): BDAG defines πιστεύω as “to be convinced or to convince oneself of something, believe, be of the conviction.” The aorist participle indicates a completed action in the past relative to the main verb, signifying a definitive act of trust and conviction on Mary’s part.
• ὅτι: This conjunction is central to the exegetical issue. BDAG notes its function as “a particle introducing a clause of various kinds, that, because, since.” It can introduce either the content of a preceding verb (indirect statement) or a causal explanation.
• ἔσται (future indicative of εἰμί): This verb indicates a future state of being, meaning “there will be” or “it will be.”
• τελείωσις: BDAG defines this as “the process of bringing something to an intended goal or end, completion, fulfillment, accomplishment.” KITTEL (TDNT) connects it to divine activity, suggesting that God brings His purposes and promises to their predetermined end.
• λελαλημένοις (perfect passive participle of λαλέω): BDAG translates λαλέω as “to make a statement, say, speak, talk.” The perfect passive participle indicates things that “have been spoken” or “have been said,” implying a completed action with continuing results—specifically, the divine promises already communicated to Mary.

Translation Variants with Grammatical & Rhetorical Analysis

The primary point of divergence in translating Luke 1:45 lies in the interpretation of the conjunction ὅτι. This particle can function in two main ways relevant here: as a marker of indirect statement (“that”) or as a causal conjunction (“because,” “for”).

Grammatical Analysis:

• Following a verb of believing (πιστεύω), ὅτι most commonly introduces the content of that belief, functioning as an indirect statement. This is a very frequent and idiomatic usage in Koine Greek. For example, in John 11:27, “she said to him, ‘Yes, Lord; I have believed that you are the Christ…'” (πεπίστευκα ὅτι σὺ εἶ ὁ χριστός). This pattern strongly suggests that in Luke 1:45, ὅτι introduces what Mary believed.
• While ὅτι can introduce a causal clause, indicating “because” or “for,” this usage is less common immediately following a participle like πιστεύσασα that already describes the *reason* for the beatitude (her act of believing). If a causal relation were intended for the blessedness itself, it might more naturally precede or be structured differently.

Rhetorical Analysis:

• If ὅτι introduces the content of belief, the passage emphasizes Mary’s faith as being directed toward a specific divine promise: the fulfillment of God’s word. This interpretation highlights the virtue of her trust in God’s reliability, making her blessed *because she believed this truth*. The beatitude is thus a commendation of her understanding and acceptance of the divine plan.
• If ὅτι introduces a causal explanation, implying “because there will be a fulfillment,” it could suggest that her blessedness is due to the certainty of God’s action, rather than primarily her belief *in* that action. However, the structure “Blessed is she who believed…” already grounds her blessedness in her act of believing. A causal ὅτι would then present the *reason for the fulfillment*, or perhaps the *justification for her belief*, but less directly the *reason for her blessedness* itself, which is explicitly tied to her faith. The sequence of thought—Mary’s belief, followed by the specific object of that belief—strongly favors the indirect statement. The fulfillment of the promises is not the *reason* she believed, but the *object* of her belief, and her belief in that object is the reason for her blessedness.

Conclusions and Translation Suggestions

Based on the grammatical propensity of ὅτι following verbs of believing, coupled with the rhetorical flow of Elizabeth’s beatitude, the interpretation of ὅτι as introducing the content of Mary’s belief is exegetically robust. This understanding foregrounds Mary’s active faith and trust in God’s promises as the basis for her blessed state.

Suggested translations include:

1. And blessed is she who believed that there will be a fulfillment of the things spoken to her by the Lord.
   This translation interprets ὅτι as introducing the direct object of Mary’s belief, clearly stating what she believed. It is grammatically the most straightforward and contextually sound reading, reflecting the common usage of ὅτι after verbs of mental assent.
2. And blessed is the one who trusted that what was spoken to her by the Lord would be brought to completion.
   This option employs “trusted” for πιστεύσασα to emphasize the relational aspect of faith, while maintaining ὅτι as an indicator of the content of her trust. It uses “brought to completion” for τελείωσις to convey a more dynamic sense of divine action in fulfilling the promises.
3. And blessed is she who believed, for there will be a fulfillment of the things spoken to her by the Lord.
   While less favored grammatically for strictly indicating the content of belief, this translation interprets ὅτι in a causal sense. It suggests that her blessedness (or the justification for her belief) stems from the certainty that the divine promises will indeed be fulfilled, emphasizing the divine guarantee as the ultimate ground. This option highlights the objective reality of the fulfillment alongside Mary’s subjective faith.

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