02_Feník Lapko_498-524_498-524 10/12/15 10:15 Pagina 510 510 JURAJ FENÍK – RÓBERT LAPKO 510 ku,rioj bringing peace to people of God’s favor. The things an- nounced by the shepherds at the birth scene (2,17 evgnw,risan cor- responding to 2,18 tw/n lalhqe,ntwn u`po. tw/n poime,nwn/2,19 ta. r`h,mata tau/ta) equate in their content the words of the heavenly messengers (2,17 peri. tou/ r`h,matoj tou/ lalhqe,ntoj auvtoi/j re- ferring to 2,10-11 ei=pen auvtoi/j o` a;ggeloj and 2,14 lego,ntwn). From the news propagated by the shepherds Mary learns that her son is the savior, something Gabriel did not affirm about the child previously 19. The personal profile of the child receives progressive amplification: the first annunciation essentially reveals to Mary that he is the Messiah, while the second casts him in the role of the sav- ior. As bearers of the angel’s message, the shepherds supplement Gabriel’s annunciation by informing Mary of the savior identity of her son 20. The foregoing analysis leads to the following conclusion: 19 Inasmuch as the swth,r title was not woven into the fabric of Gabriel’s announcement in 1,26-38 (and was consequently not passed on to Mary at that time), it must be maintained that it is only the angel in 2,11 who unveils the savior identity of the child. On this understanding, one may be reluctant to embrace the supposition made by M. WOLTER, “Die Hirten in der Weih- nachtsgeschichte [Lk 2,8-20]”, Religionsgeschichte des Neuen Testaments. FS Klaus Berger (ed. A. VON DOBBELER) (Tübingen 2000) 501-517, here 503: “[D]ie Engelrede [in 2,11] ist in dieser Hinsicht ausgesprochen redundant [...]”. 20 Stress on the language of salvation used by Luke in the course of his narrative makes its debut in Mary’s exultation evpi. tw/| qew/| tw/| swth/ri, mou in 1,47. Later in the narrative, Zechariah’s benediction picks up the language of salvation, transposing it onto the christological plane as it speaks of the God of Israel as the one who h;geiren ke,raj swthri,aj h`mi/n (1,69). The annunciation to the shepherds evte,cqh u`mi/n sh,meron swth,r in 2,11, trans- mitted as it is to Mary in 2,17-19, concretizes the oblique reference to the savior from 1,69. This dynamic finds accurate expression in the words of H.J. SELLNER, Das Heil Gottes. Studien zur Soteriologie des lukanischen Doppel- werks (BZNW 152; Berlin 2007) 76: “Die dort [in 1,69] proklamierte Heilszu- wendung Gottes in der Aufrichtung des Heilshorn wird nun explizit auf den eben geborenen Jesus bezogen. Insofern er es ist, der das von Gott herkommende Heil bringt, übernimmt er die Retterolle vom Vater (V47) und kann so legiti- merweise selbst swth,r genannt werden. Das neugeborene Kind in der Krippe ist also jener Retter, der das in Lk 1 in den Bildern der Tradition so reich entfal- tete eschatologische Heil verwirklichen wird”. Even though the title swth,r re- ferring to Jesus occurs elsewhere in Luke-Acts only in Acts 5,31 and 13,23, the cognate terms sw,zw, swthri,a, swth,rion pervade the fabric of the gospel. By employing the words from the semantic domain of salvation in conjunction with Jesus’ activities, Luke details in what ways Jesus fulfills the implications of the