Luke 1:27

“Abraham's remarkable hospitality at Mamre foreshadows the annunciation of the true Son of the promise.” — Catechism footnote: Cf. Gen 18:1-15; Lk 1:26-38.

“For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, "a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary":” — Catechism footnote: Lk 1:26-27.

“The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility:” — Catechism footnote: Mt 1 18-25; Lk 1:26-38.

Against all human hope, God promises descendants to Abraham, as the fruit of faith and of the power of the Holy Spirit. In Abraham's progeny all the nations of the earth will be blessed.

“By the Holy Spirit's power and her faith, her virginity became uniquely fruitful.” — Catechism footnote: Cf. Lk 1:26-38; Rom 4:18-21; Gal 4:26-28.

“For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.” — editor's note: See Luke i. 27.

“Clearly enough is the nativity announced by Gabriel.” — editor's note: Luke i. 26–38.

“I recognise, too, the angel Gabriel as having been sent to “a virgin.”” — editor's note: Luke i. 26, 27.

“The angel of the Lord was sent to the holy Virgin, who was descended from David’s line.” — editor's note: St. Luke i. 27.

“Mark also the accuracy of the Gospel, saying, And in the sixth month the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, and so forth.” — editor's note: Luke i. 26, 27.

“An angel is sent to the Virgin, a prophet to the widow.” — editor's note: S. Luke i. 26, 27.

“And this Isaiah pointed to in his prophecy, in the words: ‘Behold the Virgin,’ while Gabriel is sent to her—not simply to a virgin, but ‘to a virgin betrothed to a man,’ in order that by means of the betrothed man he might shew that Mary was really a human being.” — editor's note: Luke i. 27.

“And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born shall be called the Son of God; and then follow matters not belonging to the question at present in hand.” — editor's note: Luke i. 26–34. [Ver. 34 is differently rendered in the text of the Revised Version. The Latin of Augustin would perhaps admit of the same sense, but is more…

Chapter IX.—Of the Question How It Can Be Shown that the Narrative of the Haul of Fishes Which Luke Has Given Us is Not to Be Identified with the Record of an Apparently Similar Incident Which John Has Reported…

“…His word; thus we praise the good of Susanna in married chastity, but yet we set before her the good of the widow Anna, and, much more, of the Virgin Mary.” — editor's note: Luke i. 27, 28

“But God judged it better both to take upon Him man through whom to conquer the enemy of the human race, from the race itself that had been conquered; and yet to do this of a virgin, whose conception, not flesh but spirit, not lust but faith, preceded.” — editor's note: Luke i. 26–32

“Which words, when rightly understood, are all understood to be about the Lord Jesus Christ, under the name of David, on account of the form of a servant, which the same Mediator assumed from the virgin of the seed of David.” — editor's note: Matt. i. 1, 18; Luke i. 27.

“Hearken unto God, telling Gabriel to go unto “a virgin betrothed to a man (whose name was Joseph), of the house and lineage of David.”” — editor's note: Luke i. 27. [The words, “and lineage” occur in some mss. of the New Testament. But the citation here is probably made with freedom.—R.]

“Mary, the mother of the Lord, left the lowlands and made her way to the hill country, when, after receiving the angel’s message, she realized that she bore within her womb the Son of God.” — editor's note: Luke i. 26–31, 39.

“…of this (Jesus), he expresses himself thus: That powers emanating from the second tetrad fashioned Jesus, who appeared on earth, and that the angel Gabriel filled the place of the Logos, and the Holy Spirit that of Zoe, and the “Power of the Highest” that of Anthropos, and the Virgin that of Ecclesia.” — editor's note: Luke i. 26–38.

Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John’s conception was an angel sent to Mary, to…

The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fulness of the Divine Wisdom; hence it follows, The angel…

To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is…

But the place is also added whither he is sent, as it follows, To a city, Nazareth. For it was told that He would come a Nazarite, (i. e. the holy of the holy.)

It was a fit beginning for man’s restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man’s perdition was the Devil sending a serpent to deceive a…

To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin, that He…

And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven.

The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape.…

Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connexion with man; espoused, that she might not be branded with the disgrace of sullied…

For if she had had no husband, soon would the thought have stolen into the Devil’s mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than…

But still more has it baffled the princes of the world, for the malice of devils soon detects even hidden things, while they who are occupied in worldly vanities, can not know the things of God. But moreover, a more…

Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin’s name was Mary.

Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.

Cited together in On the Good of Marriage Chapter 8.

Cited together in Concerning Widows Chapter 1.

Cited together in Concerning Widows Chapter 1.

Cited together in Concerning Widows Chapter 1.

Cited together in On the Good of Marriage Chapter 8.

Cited together in On the Holy Trinity XIII.18.

Cited together in Catechism §488 and 1 other place.

Cited together in On the Good of Marriage Chapter 8.

Cited together in An Exact Exposition of the Orthodox Faith III.2.

Cited together in Catechism §488.

Cited together in Concerning Widows Chapter 1.

Cited together in Concerning Widows Chapter 1.

Cited together in Ambrose of Milan on Luke 1:26–27 (Catena Aurea).

Cited together in Concerning Widows Chapter 1.

Cited together in An Exact Exposition of the Orthodox Faith III.2.

Cited together in Ambrose of Milan on Luke 1:26–27 (Catena Aurea).

Cited together in Concerning Widows Chapter 1.

Luke 1:27 takes up the words of Deuteronomy 22:23 (8 words in common).