122 GreGory r. LANIer God”; thus, the expression avnatolh. evx u[youj takes as its referent the provi- sion of some sort of personal figure by God himself, as the figure’s Herkunft or sending agent 3. other scholars interpret evx u[youj in a locative sense, with evk denoting location/direction from which something comes (bdAG 296, 2 and 3.g). Proponents of this view suggest that the phrase means “from upon high” or “from heaven”; thus, the source domain maps to the visitation of the figure from heaven, the Wohnsitz of God 4. Several others avoid the discussion altogether or spend little time on this particular phrase 5. While del carmen oro suggests that both options are “perfectly possible” 6, I will argue that all relevant lexical and semantic data point in the direction of the latter, and that arguments for the former likely stem from a confusion of two words (u[yoj and u[yistoj) which are semantically distinct. from there I will turn to a brief discussion of the exegetical implications of this distinction. the case for “from God” is typically based on the observation that similar phrasing is used elsewhere in Luke’s gospel, as follows: 1,32 ui`o.j u`yi,stou klhqh,setai 1,35 du,namij u`yi,stou 1,76 profh,thj u`yi,stou klhqh,sh| 1,78 avnatolh. evx u[youj 2,14 do,xa evn u`yi,stoij qew|/ 6,35 ui`oi. u`yi,stou 8,28 vIhsou/ u`ie. tou/ qeou/ tou/ u`yi,stou 19,38 evn ouvranw|/ eivrh,nh kai. do,xa evn u`yi,stoij 24,49 evndu,shsqe evx u[youj du,namin 3 JAcoby, “ANATOLH”, 107; A. HArNAck, “das Magnificat der elisabeth (Luk. i. 46–55) nebst einigen bemerkungen zu Luk. i and ii”, Studien zur Geschichte des Neuen Testaments und der alten Kirche, I. zur neutestamentlichen textkritik (Leipzig 1931) 62-85 (77); A. ScHLAtter, Das Evangelium des Lukas (Stuttgart 21960) 177-178; LAMbertz, “Sprachliches”, 83; H. ScHLIer, “avnate,llw, avnatolh,”, TDNT 1, 351-353; M. reSe, Alttestamentliche Motive in der Christologie des Lukas (SNt 1; Gütersloh 1969) 181; u. MIttMANN-rIcHert, Magnifikat und Benediktus. die ältesten zeugnisse der judenchristlichen tradi- tion von der Geburt des Messias (WuNt I/90; tübingen 1996) 127; r.e. broWN, The Birth of the Messiah. A commentary on the Infancy Narratives in Matthew and Luke (AbrL; New york 21993) 368-373; W. WIefeL, Das Evangelium nach Lukas (tHkNt; berlin 1998) 65; r. vINSoN, Luke (Macon 2008) 50. 4 J. GNILkA, “der Hymnus des zacharias”, BZ 6 (1962) 215-238; G. voSS, Die Christologie der lukanischen Schriften in Grundzügen (StudNeot 2; Paris 1965) 69-72; e. kLoSterMANN, Das Lukasevangelium (HNt 5; tübingen 31975) 28-29; J.A. fItzMyer, The Gospel According to Luke I–IX (Ab 28; New york 1981) 387; f. bovoN, Das Evangelium nach Lukas. 1. teilband Lk 1,1 – 9,50 (ekkNt 3; zürich 1989) 96; J. NoLLANd, Luke 1,1 – 9,20 (Wbc 35A; dallas, tX 1989) 90; d. bock, Proclamation from Prophecy to Pattern (JSNtSup 12; Sheffield 1987) 72-73; J. kreMer, Lukasevangelium (Nechtb 3; Würzburg 1998) 34; M. WoLter, Das Lukasevangelium (HzNt 5; tübingen 2008) 117. 5 J. Green, H. klein, r. Laurentin, I.H. Marshall, r. tannehill. 6 “benedictus”, 169.