The Bible Says
Luke 1:34-38 Meaning

There are no apparent parallel Gospel accounts of Luke 1:34-38.

Luke 1:34-38 reveals Mary’s submissive response to the angel’s incredible message—that she would bear a son, who would be the Messiah.

The angel Gabriel appeared to Mary, a virgin betrothed to Joseph of Nazareth (Luke 1:26-30), and told her that she had found favor with God and would conceive and bear a son who would be named Jesus (Luke 1:30-31). Jesus would be great and the Son of the Most High God and the Lord would give her son the throne of David and He would be king over Israel forever with no end (Luke 1:32-33).

These miraculous and grand claims were prophetic descriptions of the Messiah, which meant the Mary’s son would be the Messiah who fulfilled these prophecies.

Mary said to the angel, “How can this be, since I am a virgin?” (v 34).

Mary’s response to the angel Gabriel’s announcement is remarkable in its sincerity and faith. Her simple faith contrasts Zacharias’s unbelief and incredulity.

When the angel told Zacharias that his wife would bear a son in her old age and that this son would be the great forerunner of the Messiah (Luke 1:11-16), the priest responded with doubt and skepticism:

“How will I know this is certain? For I am an old man and my wife is advanced in years.”
(Luke 1:18)

For his lack of faith, the angel had stricken Zacharias mute until the angel’s predictions had been fulfilled (Luke 1:20).

Mary does not appear to doubt that the angel’s amazing words will come true as Zacharias the priest did.

Mary’s question appears to seek understanding of how this miraculous conception will occur. The pronoun—this—refers to what the angel said about her becoming pregnant and bearing a son (Luke 1:31). Mary’s question then was: how can I conceive/become pregnant because I am a virgin?

The reason Mary asked “how can this be?” was because she was a virgin.

A virgin is someone, especially a young female, who has never had sexual relations before.

The Greek phrase for Mary’s expression translated since I am a virgin literally reads: “since I do not know a man.”

This expression “know a man” is a common Hebrew euphemism for sexual relations (cf. Genesis 4:1). Therefore, when Mary said to the angel: “I do not know a man” she was saying that she had never had sexual relations and was a virgin. The Greek term for virgin is: παρθένος (G3933). It is pronounced: “par—then—os.” Mary was a virgin. “Parthenos” was twice used earlier in Luke’s Gospel account (Luke 1:27) and it was also used by Matthew (Matthew 1:23) to explicitly identify Mary as a virgin.

For the angel’s message to come to pass, Mary—a virgin, would have to become pregnant. But human beings conceive through sexual relations, and since Mary never had sexual relations before her body would be unable to conceive or bear a child the way women normally become pregnant.

Mary’s question then was how can this—i.e. how can I conceive/become pregnant—because I am a virgin?

Mary was not doubting the angel, she was wanting to know how his words would be fulfilled in her when she had never sexually “known any man.” Her question reveals a heart that is both innocent and trusting. And it draws attention to the supernatural power of God, who says:

“Behold, I am the LORD, the God of all flesh; is anything too difficult for Me?”
(Jeremiah 32:27)

Mary’s response becomes a model for all believers when faced with the impossible. Mary asks in humility, receives in faith, and submits in obedience.

But Mary’s question also addresses the extraordinary nature of what was about to occur: a virgin conception.

The virgin conception fulfills the prophecy of Isaiah 7:14: “Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.”

Matthew’s Gospel explicitly claims that Mary’s becoming pregnant while still a virgin fulfilled Isaiah’s prophecy (Matthew 1:22-23). Luke indirectly infers this by repeatedly emphasizing how Mary was a virgin (Luke 1:27.

The Hebrew term that is translated as “virgin” in Isaiah 7:14 is עַלְמָה (H5959). It is pronounced “al—mah.” In addition to virgin, “almah” can also mean a young woman of marriageable age. But the Greek translation of Isaiah 7:14 (the Septuagint, the source of scriptures that were likely the most accessible to Luke’s primary audience of Greek believers) uses παρθένος (G3933/“Parthenos”) to translate the Hebrew term “almah.” The use of “Parthenos” removes any ambiguity: Mary was sexually unknown by any man. “Parthenos” was also the same Greek term used by Matthew and Luke to describe Mary as a virgin (Matthew 1:23, 25, Luke 1:27).

Gabriel replied to Mary’s question about how she could conceive and become pregnant as a virgin.

The angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God (v 35).

The angel’s answer to Mary’s question was: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.

What Gabriel was telling Mary was that God the Spirit will personally act in you (Mary) to accomplish something only God can do: cause life to begin where no human seed was involved. The holy Child to be born is not the result of a sexual human union, but of God’s direct involvement through the Holy Spirit. It was in this way that Genesis 3:15 was fulfilled, that the messianic deliverer would be from the seed of woman, without involving the seed of a man.

In the Old Testament, language describing the Holy Spirit coming upon someone indicated that a divine action was about to occur in or through them.

• “The Spirit of the LORD came upon [Samson]” to give him supernatural strength.
  (Judges 14:6)
• “The Spirit of God came upon [Saul] mightily, so that he prophesied…”
  (1 Samuel 10:10)

This phrase also appears in Acts when Jesus told His disciples: “you will receive power when the Holy Spirit has come upon you” (Acts 1:8a). Jesus said this to let His disciples know that the wonderful acts for God’s kingdom they were about to accomplish were going to be accomplished in the power of the Holy Spirit and not their own.

With all these cases, the coming of the Holy Spirit resulted in the manifestation of God’s power to fulfill His purposes.

But here in Luke 1, the angel Gabriel explained to Mary that the Holy Spirit will come upon you for something far greater than a feat of strength, prophetic vision, or bearing witness.

The Holy Spirit came upon Mary for the incarnation of the Son of God.

The conception of Jesus through the Holy Spirit is connected to the accounts of creation in Genesis.

Just as “the Spirit of God was moving over the surface of the waters” (Genesis 1:2) to bring forth the creation of the world, so now the Holy Spirit will come upon Mary to bring forth the Savior of the world.

The Hebrew word translated as “moving” in Genesis 1:2 is רָחַף (H7362—pronounced: “raw—khaf”). This word can also describe the protective “hovering” of a bird over its nest (Deuteronomy 32:11). Similarly, in this divine moment, the Holy Spirit will “hover” over Mary—not in a physical sense, but as a creative, life—giving presence.

As the Spirit brought order and life to the formless void in creation, so now He will bring forth the holy Child in Mary’s womb. The common language of Genesis and Gabriel signal that God is doing something both continuous with His former acts and entirely new.

When God created the first Adam, God directly breathed the spirit of life into the dust (Genesis 2:7). Now, God was forming the second Adam in Mary’s womb by having His Holy Spirit come and overshadow her.

Gabriel’s description that the power of the Most High will overshadow Mary is similar to how the Shekinah glory of God’s presence filled and overshadowed the tabernacle of Moses (Exodus 40:34-35) and the temple of King Solomon (1 Kings 8:10-11).

The title Most High emphasizes the supremacy of God (Psalm 47:2).

In the Old Testament, when God’s presence filled the holy place inside the tabernacle/temple, even Moses and the priests could not enter. His “overshadowing” of Mary emphasized the holiness of her task. She would bear the Messiah, God’s own Son.

This holy encounter was the convergence of God’s glory, power, and promise in a single moment.

Gabriel’s reference to the Holy Spirit overshadowing Mary not only alludes to the glory of the Most High filling the tabernacle, it also aligns with the expression of John 1:14: “And the Word became flesh and dwelt [literally: ‘tabernacled’] among us.”

It was because the Holy Spirit would come upon Mary and power of the Most High overshadow her that Mary would be able to conceive a child while still being a virgin. This was the answer to her question—How can this be, since I am a virgin?

Because the Holy Spirit and power of the Most High God caused Mary to conceive and bear a Son, the Child to be born was God’s Son.

This is why the angel followed up his answer to Mary’s question with the additional explanation: and for that reason the holy Child shall be called the Son of God.

The Holy Child that Mary would conceive and deliver would be both fully human and fully divine. (See the “Humanity of Jesus” and the “Divinity of Jesus” sections in The Bible Says commentary for Luke 1:31-33).

After answering Mary’s question about how she could conceive and deliver a Son while being a virgin and explaining the divine nature of her Holy Child, the angel Gabriel then shared some additional news with Mary.

And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month (v 36).

The angel’s announcement is prefaced with the expression And behold as a way to prepare Mary for a different but related piece of wonderful news.

Elizabeth was Mary’s relative. Elizabeth was the daughter of priests and was married to the priest Zacharias (Luke 1:5). Both Elizabeth and her husband were “righteous in the sight of God…But they had no child, because Elizabeth was barren, and they were both advanced in years” (Luke 1:6-7).

Elizabeth’s pregnancy was already introduced earlier in Luke’s account as an angelic announcement and miraculous event (Luke 1:8-25).

Her conception was also declared by the angel Gabriel to Zechariah as part of God’s plan:

“Your wife Elizabeth will bear you a son, and you will give him the name John.”
(Luke 1:13)

Elizabeth and Zacharias’s son, John, would be the promised forerunner to the Messiah and would “come in the spirit and power of Elijah” (Luke 1:17). John would be known as “John the Baptist.” Mary’s Son, Jesus, would be the Messiah. Therefore, Mary’s relative, Elizabeth, would be the forerunner to Mary’s Holy Child. In other words, their sons, Jesus and John the Baptizer, were cousins.

Despite the lack of faith of her husband (Luke 1:18-20), Elizabeth did conceive just as Gabriel said she would,

“After these days Elizabeth his wife became pregnant, and she kept herself in seclusion for five months.”
(Luke 1:24)

By referencing Elizabeth, Gabriel gave Mary tangible evidence that nothing is impossible with God, as stated in the very next verse, verse 37. For—even Elizabeth who was called barren has conceived a son in her old age.

Gabriel’s announcement that Mary’s relative, Elizabeth, has also conceived a son in her old age serves as a confirmation of God’s power to accomplish in Mary the miraculous thing that Gabriel predicted would soon happen in her.

Elizabeth’s situation also parallels Mary’s in a striking way, though not identical.

Elizabeth’s womb had been closed due to age and barrenness, while Mary’s womb is closed by virginity. Yet in both cases, God alone intervenes to bring about life.

This shared miracle not only affirms the truth of the angel’s wonderful message but also sets the stage for Mary’s visit to Elizabeth (Luke 1:39-56), which becomes a moment of prophetic confirmation and joyful fellowship between two women chosen by God to bear sons who will change the world.

Luke 1:24 confirms Elizabeth’s conception: “Now after these days Elizabeth his wife became pregnant, and she kept herself in seclusion for five months.”

The angel Gabriel offered an explanation to follow up his miraculous announcements:

For nothing will be impossible with God (v 37).

In context, this declaration by Gabriel is the climactic assurance to Mary that God will fulfill His promises. God made her formerly barren and aged relative Elizabeth to become pregnant and God will be able to cause Mary to become pregnant even though she is a virgin—for nothing is impossible with God.

Gabriel’s phrase, “For nothing will be impossible with God,” recalls Old Testament affirmations of divine omnipotence.

When Sarah laughed at the promise of a son in her old age, the LORD responded, “Is anything too difficult for the LORD?” (Genesis 18:14).

The same theme is repeated by the prophet:

“Ah Lord GOD! Behold, You have made the heavens and the earth by Your great power and by Your outstretched arm! Nothing is too difficult for You.”
(Jeremiah 32:17)

In Luke 1, God opens a barren womb and creates life in a virgin’s womb—two miracles that point not only to God’s power, but also to His faithfulness to fulfill His promises. The context makes it clear that the angel’s declaration is tied specifically to God’s ability to accomplish His redemptive purposes, particularly the birth of the Messiah and His forerunner.

For us today, the angel’s message nothing will be impossible with God means that God is fully able to accomplish everything He has promised, no matter how humanly impossible it may seem. This includes His promises of salvation (John 3:16), belonging (John 1:12-13, 14:18), provision (Matthew 6:33), spiritual transformation (Philippians 1:6), and ultimate victory over sin and death (John 11:25, 1 Corinthians 15:57).

However, this verse does not mean that God will grant every human desire or override His will to perform any task we might imagine. It is not a blank check for personal ambition or wish fulfillment, but a divine assurance that God will always fulfill His purposes, in His way, and in His time.

The angel’s words should lead us to humble trust, not presumptuous expectations.

Further, believers can know God’s will for us.

• God’s will is that believers be sanctified, set apart from the destructive lusts of the world (1 Thessalonians 4:3).

• God’s will is to use every circumstance in the life of every believer to work to the good, which is to conform all believers to the image of Christ (Romans 8:28-29).

• God’s will is for each believer to be transformed by the renewing of their minds, not being conformed to the world but being transformed, to the extent that living life as a living sacrifice unto the Lord is the logical and reasonable way to live (Romans 12:1-2).

• God’s will is for believers to give thanks in all things, any circumstance or event in their lives (1 Thessalonians 5:18).

• God’s will is to live in such a manner, living a faithful life as unto the Lord, that it silences the foolishness of worldly men (1 Peter 2:15).

Luke closes “the annunciation” with Mary’s response to hearing God’s miraculous plan and how God would fulfill His promises to Israel through her life:

And Mary said, “Behold, the bondslave of the Lord; may it be done to me according to your word.” And the angel departed from her (v 38).

Mary’s response demonstrates her humility and willing submission of her life’s plans to God’s will. In this way, Mary foreshadows the obedient path of the Messiah she is about to bear, and her faith—filled consent plays a crucial role in the unfolding of God’s redemptive plan.

Mary’s submission to God’s plan to bear His Son as a betrothed virgin is similar to Jesus’s submission in the Garden of Gethsemane (Luke 22:42) to His Father’s plan for Him to suffer and die for the sins of the world (Matthew 1:21, John 1:29).

Mary begins her reply with the exclamation—Behold—as if to tell Gabriel, God’s messenger: “Here I am, as I am.” And Mary identifies herself as: the bondslave of the Lord.

By referring to herself as the bondslave of the Lord, Mary identifies herself as one who is fully devoted to God's service, placing herself entirely under His authority. The Greek word translated bondslave is δούλη (G1399—pronounced “dou—lé”). This word expresses more than cold compliance; it connotes a permanent, willing heart of service and love. Mary's self—designation as a bondservant/“doulé” indicates not only her faith, but her deep sense of belonging to the Lord.

Mary is willing to set aside her ambitions and plans for God’s will, despite the societal and personal implications of bearing a child under such miraculous and misunderstood circumstances.

Getting pregnant while being betrothed could be a capital offense. And even if this punishment was not enforced, Mary would likely be ostracized and her reputation and prospects of securing a good husband who would care for her Son would likely be made much more complicated.

What would Joseph—her betrothed (Luke 1:27)—think? How would he respond? What would her synagogue and neighbors say about her? How would her parents react?

Matthew reveals how Joseph intended to respond before the angel told him of God’s miraculous plan,

“And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly.”
(Matthew 1:19)

The angel told Joseph to not be afraid to take Mary as his wife and explained how she became pregnant through the Holy Spirit and who her Son was (Matthew 1:20-23). And Joseph did as the angel commanded him and took Mary as his wife, but kept her a virgin until she gave birth to Jesus (Matthew 1:24-25).

Mary’s next phrase may it be done to me according to your word reflects both trust and surrender.

Unlike the priest Zacharias (Luke 1:18), Mary does not doubt, argue, resist, or express fear, though the angel’s message surely would have raised questions about her future—especially regarding her engagement to Joseph, her reputation, and even her life under Jewish law. Instead, she simply and beautifully embraced God’s plan with a quiet confidence that what God has spoken will not only come to pass, but that it will also be good.

Mary’s acceptance is an incredible act of faith.

Mary allows God’s will to be done in her life. And this young Nazarene virgin’s willingness to cooperate with God’s power eternally changes the course of not only her life but of her nation, and all humanity. Mary’s submission cooperated with the Most High and the eternal Word became flesh as a human embryo within her womb.

Mary’s submission is a model for believers to trust and submit to God’s word even when our understanding is incomplete. Her response to the angel’s message becomes a paradigm of faithful discipleship. Her words are few. But they express a heart aligned with God's purposes.

After Mary responded to God’s plan with gentle submission, Luke reports: And the angel departed from her. This means that Gabriel left Mary, and she was alone in the room (Luke 1:28). But God would be with her as He saw His plan through to bring His Son into the world.

This ends the annunciation of Jesus’s birth.