Verse-by-verse study

Luke 1 · Notes

Provisional

Reading Guide
Main Text: Primary translation — readable but faithful to Greek structure. Notes: Essential Greek features immediately below each verse.

How the text is marked:
Words in italics — added for English grammar (not in the Greek text)
wind/spirit — a word the Greek leaves open to two meanings, both kept
"…" — direct speech of God or the holy wind/spirit

Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).

This is the longest opening chapter in the Gospels. Luke 1 begins with a formal literary prologue (vv.1-4) — a single periodic Greek sentence, the most "classical" Greek in the four Gospels — addressed to one Theophilos. The narrative then shifts into a Septuagintal register modeled on the HB. Two annunciations run in parallel: the messenger Gavriel announces the birth of Yochanan to the priest Zecharyah (vv.5-25), then the birth of Yeshua to Miryam (vv.26-38). Miryam visits Elisheva (vv.39-45) and sings the Magnificat (vv.46-55). Yochanan is born and named (vv.57-66), and Zecharyah sings the Benedictus (vv.67-79). Note on speech-marking (Rule 30): Gavriel is a messenger (angelos), not God — his words are NOT marked as divine speech. The two canticles (Magnificat, Benedictus) are human speech and are rendered as flowing prose. Proper names follow TT transliteration: Yeshua (not Jesus), Yochanan (not John), Zecharyah (not Zechariah), Elisheva (not Elizabeth), Miryam (not Mary), Gavriel (not Gabriel).

CriticalLexicalGrammaticalTheological

Supplementary — patterns across the chapter

1

Since many people have undertaken to compile a narrative concerning the matters that have been brought to fullness among us,

CRITICAL — THE LITERARY PROLOGUE (vv.1-4)
- Ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν (Epeidēper polloi epecheirēsan anataxasthai diēgēsin) = "Since many undertook to draw up a narrative." Verses 1-4 form a single periodic sentence — the most polished, classical Greek in the four Gospels, modeled on Hellenistic historiographical and scientific prefaces (cf. Josephus, Against Apion). The TT preserves the subordinated, suspended structure rather than breaking it into short clauses. → For the genre and parallels of the Lukan prologue, see Companion §A1.
"BROUGHT TO FULLNESS" — *PEPLĒROPHORĒMENŌN

πεπληροφορημένων (
peplērophorēmenōn) = perfect passive participle of plērophoreō*, "to bring to full measure, fulfill, accomplish fully." It can mean events "fully accomplished/come to pass" or matters "fully believed/established." The TT renders "brought to fullness," keeping the completed-action sense.
2

just as those who from the beginning were eyewitnesses and became servants of the word handed them down to us,

"EYEWITNESSES AND SERVANTS OF THE WORD" — *AUTOPTAI… HYPĒRETAI

αὐτόπται καὶ ὑπηρέται τοῦ λόγου (
autoptai kai hypēretai tou logou) = "eyewitnesses and servants of the word." A single article governs both nouns — likely the same group are both eyewitnesses and ministers. Autoptēs* ("eyewitness," lit. "self-seer") is a term of historiography. The author distinguishes himself from this first generation: he received, not witnessed.
"FROM THE BEGINNING" — *AP' ARCHĒS

ἀπ' ἀρχῆς (
ap' archēs) = "from the beginning." The TT adds the* in italics (anarthrous in Greek). The phrase marks the witnesses' presence from the start of the events narrated.
3

it seemed good also to me, having followed all things carefully from the start, to write them to you in order, most excellent Theophilos (Theophilus),

CRITICAL — THEOPHILOS ("FRIEND/BELOVED OF GOD")
- κράτιστε Θεόφιλε (kratiste Theophile) = "most excellent Theophilos." The name Θεόφιλος = "friend of God" or "loved by God" (theos + philos) — possibly a real patron, possibly a symbolic ideal reader; the text does not decide. κράτιστος (kratistos, "most excellent") is an honorific used for officials of rank (cf. Acts 23:26, 24:3, 26:25). → For Theophilos's identity and the dedication convention, see Companion §A2.
"IN ORDER" — *KATHEXĒS

καθεξῆς (
kathexēs*) = "in order, in sequence." Whether this means strict chronological order or an orderly literary arrangement is debated; the TT keeps the neutral "in order."
4

so that you may know the certainty concerning the words about which you were instructed.

"THE CERTAINTY" — *ASPHALEIAN

τὴν ἀσφάλειαν (
tēn asphaleian*) = "the certainty, security, firm truth" (lit. "non-slipping"). It stands emphatically at the end of the sentence — the goal of the whole work.
"YOU WERE INSTRUCTED" — *KATĒCHĒTHĒS

κατηχήθης (
katēchēthēs) = aorist passive of katēcheō, "to instruct, inform" (English "catechize" derives from it). It may indicate formal instruction in the logoi* (accounts/words) or simply being informed about events.
5

There was, in the days of Herodes (Herod) king of Yehudah (Judea), a certain priest named Zecharyah (Zechariah), of the division of Aviyah, and his wife was of the daughters of Aharon (Aaron), and her name was Elisheva (Elizabeth).

CRITICAL — SHIFT TO SEPTUAGINTAL STYLE
- From the classical prologue, the narrative shifts abruptly into a Hebraic, Septuagintal Greek. Ἐγένετο ἐν ταῖς ἡμέραις (Egeneto en tais hēmerais, "It happened in the days") imitates the HB narrative opening (cf. 1 Sam 1:1, Ruth 1:1 LXX). The infancy account is deliberately styled to echo the births of Yitschaq (Isaac), Shimshon (Samson), and Shemu'el (Samuel). → For the Septuagintal register and its function, see Companion §A1.
TT TRANSLITERATIONS — FIRST OCCURRENCES
- Ζαχαρίας (Zacharias) = Zecharyah (Hebrew: Zecharyah, "YHWH remembers"). Familiar: Zechariah.
Ἐλισάβετ (Elisabet) = Elisheva (Hebrew: Elisheva, "my God is an oath / God is fullness"; the name of Aharon's wife, Ex 6:23). Familiar: Elizabeth.
Ἡρῴδης (Hērōdēs) = Herodes. Familiar: Herod. Here Herod the Great (d. 4 BCE).
"DIVISION OF AVIYAH" — PRIESTLY COURSE
- ἐφημερίας Ἀβιά (ephēmerias Abia) = "division/course of Aviyah" — the eighth of the twenty-four priestly divisions (1 Chr 24:10), each serving in rotation. Both Zechariah and Elizabeth are of priestly descent (Aharon's line).
6

And both were righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.

"RIGHTEOUS… BLAMELESS" — *DIKAIOI… AMEMPTOI

δίκαιοι… ἄμεμπτοι (
dikaioi… amemptoi) = "righteous… blameless." The pair, with "walking in all the commandments," is HB covenant language (cf. Noach, Gen 6:9; the description echoes Iyov/Job 1:1). It establishes that their childlessness is not* a sign of sin — sharpening the reversal to come.
"THE LORD" — *KYRIOU* (OPTION C)
- τοῦ κυρίου (tou kyriou) = "of the Lord." In this HB-styled context, kyrios renders the underlying YHWH. Per GS Option C, the TT reads "the Lord" and tracks the referent as YHWH. Referent: YHWH (Probable).
7

And they had no child, because Elizabeth was barren, and both were advanced in their days.

CRITICAL — THE BARRENNESS MOTIF
- στεῖρα (steira) = "barren." The barren-then-blessed wife is a recurring HB type: Sarah (Gen 11:30, 18), Rivqah (Gen 25:21), Rachel (Gen 29:31), the wife of Manoach (Judg 13), and Channah (Hannah, 1 Sam 1:2). Luke signals that this birth belongs to that lineage of divine reversals. → For the barren-mother type-scene, see Companion §A3.
"ADVANCED IN THEIR DAYS" — *PROBEBĒKOTES

προβεβηκότες ἐν ταῖς ἡμέραις (
probebēkotes en tais hēmerais*) = "advanced in their days" — a Semitic idiom (cf. Gen 18:11 LXX of Avraham and Sarah). The TT keeps the idiom rather than smoothing to "elderly."
8

And it happened, while he was serving as priest in the order of his division before God,

"AND IT HAPPENED" — *EGENETO* + INFINITIVE
- Ἐγένετο δὲ… τοῦ ἱερατεύειν (Egeneto de… tou hierateuein) = "And it happened… to serve as priest." The kai/de egeneto construction with a following clause is a hallmark Septuagintism, recurring throughout the chapter. The TT preserves the formula.
9

according to the custom of the priesthood, that it fell to him by lot to burn incense, having entered into the sanctuary of the Lord.

"BY LOT… TO BURN INCENSE" — *ELACHE… TOU THYMIASAI

ἔλαχε τοῦ θυμιᾶσαι (
elache tou thymiasai) = "it fell to him by lot to burn incense." The incense offering (twice daily, Ex 30:7-8) in the naos (sanctuary/holy place) was assigned by lot; a priest might receive this privilege only once in a lifetime. ναός (naos) = the inner sanctuary, distinct from the wider temple complex (hieron*).
10

And the whole multitude of the people was praying outside at the hour of the incense offering.

"THE HOUR OF THE INCENSE" — PRAYER AND INCENSE
- τῇ ὥρᾳ τοῦ θυμιάματος (tē hōra tou thymiamatos) = "at the hour of the incense." The people pray outside while the priest offers incense within; incense and prayer are linked (Ps 141:2). The TT adds offering in italics for the elliptical genitive.
11

And a messenger of the Lord appeared to him, standing at the right of the altar of incense.

CRITICAL — *ANGELOS KYRIOU* ("MESSENGER OF THE LORD")
- ἄγγελος κυρίου (angelos kyriou) = "a messenger of the Lord." This is the standard LXX rendering of the Hebrew malakh YHWH (Gen 16:7, Ex 3:2, Judg 13:3). Per GS Option C, the Greek kyrios is rendered "the Lord"; the underlying HB tradition refers to YHWH. Important (Rule 30): the messenger is angelos, an angelic agent — his speech (vv.13-20) is therefore NOT marked as direct divine speech. Referent of kyriou: YHWH (Probable). → For the malakh YHWH tradition, see Companion §A6.
12

And Zecharyah (Zechariah) was troubled, seeing this, and fear fell upon him.

"FEAR FELL UPON HIM" — *PHOBOS EPEPESEN

φόβος ἐπέπεσεν ἐπ' αὐτόν (
phobos epepesen ep' auton*) = "fear fell upon him." The reaction of dread before a heavenly messenger is a fixed feature of the annunciation type-scene (cf. Dan 8:17, 10:7-9), answered by the standard "do not be afraid" (v.13).
13

But the messenger said to him, "Do not be afraid, Zecharyah (Zechariah), because your petition was heard, and your wife Elisheva (Elizabeth) will bear you a son, and you will call his name Yochanan (John).

CRITICAL — GAVRIEL'S SPEECH NOT DIVINE-MARKED (RULE 30)
- The messenger's words (vv.13-20) are rendered in ordinary quotation marks, NOT the divine-speech markers. Per the editorial decision (luke.md L-001) and the Matthew/Mark precedent, an angelos is a messenger, not God; only the direct speech of God or the holy wind/spirit is marked. The TT does not collapse messenger-speech into divine speech.
YOCHANAN — TT TRANSLITERATION
- Ἰωάννης (Iōannēs) = Yochanan (Hebrew: Yochanan, "YHWH has shown favor / YHWH is gracious"). Familiar: John. The name's meaning ("YHWH is gracious") resonates with charis in the chapter.
"YOUR PETITION WAS HEARD" — *EISĒKOUSTHĒ

εἰσηκούσθη ἡ δέησίς σου (
eisēkousthē hē deēsis sou*) = "your petition was heard." The aorist passive likely refers to long prayer for a child; some read it of prayer for Israel's redemption. The TT keeps "petition" without specifying its object.
14

And he will be joy and exultation to you, and many will rejoice at his birth.

"JOY AND EXULTATION" — *CHARA KAI AGALLIASIS

χαρὰ καὶ ἀγαλλίασις (
chara kai agalliasis) = "joy and exultation." Agalliasis* is intense, often liturgical, rejoicing — the same root returns at v.44 (the baby leaps "in exultation") and v.47 (Mary's spirit "exulted").
15

For he will be great before the Lord, and he will not drink wine or strong drink, and he will be filled with the holy wind/spirit even from his mother's womb.

"WINE OR STRONG DRINK" — NAZIRITE ECHO
- οἶνον καὶ σίκερα οὐ μὴ πίῃ (oinon kai sikera ou mē piē) = "he will certainly not drink wine or strong drink." Sikera (a Semitic loanword, shekar) = fermented drink. The abstention recalls the Nazirite vow (Num 6:3) and the annunciation of Shimshon (Samson, Judg 13:4-7). → For the Nazirite and Samson background, see Companion §A3.
"HOLY WIND/SPIRIT" — *PNEUMATOS HAGIOU

πνεύματος ἁγίου (
pneumatos hagiou) = "holy wind/spirit." Anarthrous; the TT adds the in italics and even for the emphatic "from the womb." Per locked glossary, pneuma* = wind/spirit (slash policy), avoiding the imported title "the Holy Spirit."
16

And many of the sons of Israel he will turn back to the Lord their God.

"THE LORD THEIR GOD" — *KYRION… THEON* (OPTION C)
- ἐπὶ κύριον τὸν θεὸν αὐτῶν (epi kyrion ton theon autōn) = "to the Lord their God." Standard LXX covenant phrasing for YHWH-Elohim. Per Option C, "the Lord" renders kyrios; referent: YHWH (Probable). "Turn back" (epistrepsei) is prophetic repentance language.
17

And he will go before him in the spirit and power of Eliyahu (Elijah), to turn back the hearts of fathers to children and the disobedient to the mindset of the righteous, to prepare for the Lord a people made ready."

CRITICAL — THE ELIYAHU (ELIJAH) COMMISSION (MAL 3:23-24 / 4:5-6)
- ἐν πνεύματι καὶ δυνάμει Ἠλίου (en pneumati kai dynamei Ēliou) = "in the spirit and power of Elijah." The phrase "to turn back the hearts of fathers to children" quotes Malachi 3:24 (Eng. 4:6 LXX), where Eliyahu is sent before "the great and terrible day of YHWH." John is cast as the returning-Elijah figure. → For the Elijah-redivivus expectation, see Companion §A6 and the PROPHECY companion.
"BEFORE HIM" — REFERENT AMBIGUITY
- προελεύσεται ἐνώπιον αὐτοῦ (proeleusetai enōpion autou) = "he will go before him." The antecedent of "him" is "the Lord their God" (v.16) — i.e., YHWH; the Gospel later applies the preparation to Yeshua, fusing the referents. The TT keeps "him" without resolving the fusion. Referent: YHWH / Yeshua (Possible).
18

And Zecharyah (Zechariah) said to the messenger, "By what will I know this? For I am old, and my wife is advanced in her days."

ZECHARIAH'S DOUBT — CONTRAST WITH MIRYAM (MARY)
- κατὰ τί γνώσομαι τοῦτο; (kata ti gnōsomai touto?) = "by what will I know this?" Zechariah asks for proof, echoing Avraham (Gen 15:8). His question is treated as unbelief (v.20), whereas Miryam's "how will this be?" (v.34) is treated as inquiry, not doubt — the narrative draws the contrast deliberately.
19

And the messenger, answering, said to him, "I am Gavriel (Gabriel), the one standing before God, and I was sent to speak to you and to bring you this good news.

CRITICAL — GAVRIEL (GABRIEL) FROM DANIEL
- ἐγώ εἰμι Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ (egō eimi Gabriēl ho parestēkōs enōpion tou theou) = "I am Gabriel, the one standing before God." Gavriel (Hebrew: Gavriel, "God is my strength / man of God") is the interpreting messenger of Daniel 8:16 and 9:21. His self-identification places the annunciation within the apocalyptic tradition. He is an angelos — his speech is not divine-marked (Rule 30). → For Gabriel in Daniel and Second Temple angelology, see Companion §A6.
"GOOD NEWS" — *EUANGELISASTHAI

εὐαγγελίσασθαί σοι (
euangelisasthai soi) = "to bring you good news." The verb (cognate with euangelion*, "good news/gospel") is frequent in Luke; here it is the messenger's announcement, not yet the proclaimed gospel of the kingdom.
20

And see, you will be silent and not able to speak until the day these things happen, because you did not believe my words, which will be fulfilled in their time."

"SILENT AND NOT ABLE TO SPEAK" — SIGN AND DISCIPLINE
- σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι (siōpōn kai mē dynamenos lalēsai) = "silent and not able to speak." The muteness is both the requested "sign" (v.18) and a consequence of unbelief. Whether he is also deaf is hinted by the signs made to him in v.62. The TT keeps the surface description.
21

And the people were waiting for Zecharyah (Zechariah), and they were marveling at his delay in the sanctuary.

"MARVELING AT HIS DELAY" — *ECHRONIZEN

ἐθαύμαζον ἐν τῷ χρονίζειν (
ethaumazon en tō chronizein*) = "they were marveling at his delaying." A prolonged stay in the sanctuary was unusual and could cause concern; the imperfect tenses convey ongoing waiting.
22

And coming out, he was not able to speak to them, and they realized that he had seen a vision in the sanctuary; and he was making signs to them, and remained mute.

"VISION" — *OPTASIAN

ὀπτασίαν (
optasian*) = "vision, appearance." The crowd infers the encounter from his muteness and gestures. The word denotes a visual revelatory experience.
23

And it happened, when the days of his service were fulfilled, that he went away to his house.

"SERVICE" — *LEITOURGIAS

λειτουργίας (
leitourgias*) = "public service, liturgy" — here the priestly temple duty (the source of English "liturgy"). His week of service complete, he returns home.
24

And after these days Elisheva (Elizabeth) his wife conceived, and she kept herself hidden five months, saying

"KEPT HERSELF HIDDEN" — *PERIEKRYBEN

περιέκρυβεν ἑαυτὴν μῆνας πέντε (
periekryben heautēn mēnas pente*) = "she hid herself five months." The reason is unstated — modesty, awe, or awaiting the public reversal of her disgrace (v.25). The TT does not supply a motive.
25

that "Thus the Lord has done for me in the days in which he looked upon me, to take away my disgrace among people."

"TAKE AWAY MY DISGRACE" — *ONEIDOS* (RACHEL ECHO)
- ἀφελεῖν ὄνειδός μου (aphelein oneidos mou) = "to take away my disgrace/reproach." Childlessness as social "reproach" echoes Rachel's words at Yosef's birth (Gen 30:23 LXX, "God has taken away my reproach"). Elizabeth's speech is woven from HB diction. Referent of kyrios: YHWH (Probable).
26

And in the sixth month the messenger Gavriel (Gabriel) was sent from God to a town of the Galilee named Natseret (Nazareth),

CRITICAL — THE PARALLEL ANNUNCIATION BEGINS
- The second annunciation (vv.26-38) deliberately parallels the first (Gabriel sent; "do not be afraid"; a miraculous conception; a name given; a sign), inviting comparison between John and Yeshua and between Zechariah's doubt and Miryam's faith. → For the parallel-annunciation structure, see Companion §A1.
NATSERET — TT TRANSLITERATION
- Ναζαρέθ (Nazareth) = Natseret. Familiar: Nazareth. An obscure Galilean village, unmentioned in the HB — the lowliness of the setting is part of Luke's reversal theme.
27

to a virgin betrothed to a man whose name was Yosef (Joseph), of the house of David, and the name of the virgin was Miryam (Mary).

"VIRGIN" — *PARTHENON

παρθένον (
parthenon) = "virgin." Unlike Matthew 1:23 (a quotation of Isa 7:14, where parthenos renders Hebrew almah), here Luke uses parthenos in plain narrative, twice, with no OT citation. The TT renders "virgin" without the slash, since no underlying almah* ambiguity is in play. Mary's own words in v.34 ("I do not know a man") confirm the sense.
TT TRANSLITERATIONS
- Ἰωσήφ (Iōsēph) = Yosef (Hebrew: Yosef, "he adds"). Familiar: Joseph.
Μαριάμ (Mariam) = Miryam (Hebrew: Miryam). Familiar: Mary. The Davidic descent here attaches to Joseph ("of the house of David").
28

And coming in to her, he said, "Greetings, you having-been-favored one, the Lord is with you."

CRITICAL — *KECHARITŌMENĒ* ("HAVING-BEEN-FAVORED")
- κεχαριτωμένη (kecharitōmenē) = perfect passive participle of charitoō ("to favor, bestow grace upon"), used as a vocative address: "you who have been favored." It is a state resulting from God's prior gracious action — NOT the later Latin-derived title "full of grace" (gratia plena), which imports a fullness the Greek does not state. The perfect tense indicates a completed bestowal with continuing effect. The TT renders the participle transparently and flags this as a known translation crux. → For charis/charitoō and the "full of grace" rendering, see Companion §D1. [lexical-historical — PROBABLE]
"THE LORD IS WITH YOU" — *HO KYRIOS META SOU

ὁ κύριος μετὰ σοῦ (
ho kyrios meta sou) = "the Lord is with you." The phrase echoes HB commissioning assurances (Judg 6:12 to Gid'on; Ruth 2:4). Per Option C, "the Lord" renders kyrios; referent: YHWH (Probable). The TT adds is* in italics (no copula in Greek).
29

But she was troubled at the word, and was considering what kind of greeting this might be.

"TROUBLED… CONSIDERING" — *DIETARACHTHĒ… DIELOGIZETO

διεταράχθη… διελογίζετο (
dietarachthē… dielogizeto) = "she was troubled… was reckoning/pondering." Like Zechariah (v.12), Mary is troubled — but her reaction is reflective ("what kind of greeting"), not fearful doubt. The imperfect dielogizeto* conveys ongoing inward deliberation (cf. 2:19).
30

And the messenger said to her, "Do not be afraid, Miryam (Mary), for you found favor with God.

"FOUND FAVOR" — *HEURES CHARIN

εὗρες χάριν παρὰ τῷ θεῷ (
heures charin para tō theō) = "you found favor with God." Charis ("favor, grace") is the key term of the annunciation (cf. kecharitōmenē, v.28). "To find favor with/before God" is HB idiom (Noach, Gen 6:8; Mosheh, Ex 33:17 LXX). The TT renders charis* as "favor" in narrative.
31

And see, you will conceive in the womb and will bear a son, and you will call his name Yeshua (Jesus).

CRITICAL — NAME GIVEN: YESHUA
- καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν (kaleseis to onoma autou Iēsoun) = "you will call his name Jesus." Ἰησοῦς (Iēsous) renders Hebrew Yeshua ("YHWH saves"), a shortened form of Yehoshua. Unlike Matthew 1:21, Luke does not here supply the etymology — but it surfaces in the canticles (sōtēria, "salvation," vv.69-71, 77). The annunciation language ("conceive… bear a son… call his name") echoes Isaiah 7:14 and the Hagar/Yishmael annunciation (Gen 16:11). The TT uses "Yeshua."
32

This one will be great and will be called Son of the Most High, and the Lord God will give to him the throne of David his father,

CRITICAL — DAVIDIC SONSHIP (2 SAM 7)
- υἱὸς ὑψίστου κληθήσεται… τὸν θρόνον Δαυὶδ (huios hypsistou klēthēsetai… ton thronon Dauid) = "he will be called Son of the Most High… the throne of David." The language draws on the Davidic covenant (2 Sam 7:12-16; Ps 89). ὕψιστος (hypsistos, "Most High") = LXX Elyon, a divine title. "His father David" attaches the Davidic line to Yeshua through Yosef. → For the Davidic-covenant background, see the PROPHECY companion. [theological — PROBABLE]
"THE LORD GOD" — *KYRIOS HO THEOS* (OPTION C)
- κύριος ὁ θεός (kyrios ho theos) = "the Lord God." LXX rendering of YHWH-Elohim. Per Option C, "the Lord"; referent: YHWH (Probable).
33

and he will reign over the house of Ya'aqov (Jacob) into the ages, and of his kingdom there will be no end."

"HOUSE OF YA'AQOV (JACOB)… NO END" — DAN 7 / ISA 9 ECHO
- βασιλεύσει… εἰς τοὺς αἰῶνας… οὐκ ἔσται τέλος (basileusei… eis tous aiōnas… ouk estai telos) = "he will reign… into the ages… there will be no end." The everlasting, never-ending kingdom echoes Daniel 7:14 and Isaiah 9:6 (Eng. 9:7). "House of Jacob" = all Israel. The TT keeps "into the ages" rather than smoothing to "forever."
34

And Miryam (Mary) said to the messenger, "How will this be, since I do not know a man?"

"HOW WILL THIS BE?" — INQUIRY, NOT DOUBT
- πῶς ἔσται τοῦτο (pōs estai touto) = "how will this be?" Distinguished from Zechariah's "by what will I know?" (v.18): Mary asks the manner, not a proof, and is not rebuked. The contrast is structural.
"I DO NOT KNOW A MAN" — *ANDRA OU GINŌSKŌ

ἄνδρα οὐ γινώσκω (
andra ou ginōskō) = "I do not know a man" — present tense, the Semitic sexual sense of ginōskō* (cf. Gen 4:1 LXX). It confirms her present virginity; the TT preserves the idiom rather than paraphrasing.
35

And answering, the messenger said to her, "The holy wind/spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one being born will be called holy, the Son of God.

CRITICAL — *EPISKIASEI* ("WILL OVERSHADOW")
- ἐπισκιάσει σοι (episkiasei soi) = "will overshadow you." The verb episkiazō recurs in the LXX for the glory-cloud that "overshadowed" the wilderness dwelling (Ex 40:35) and at the transfiguration (Luke 9:34). It evokes divine presence and enveloping power, not a crudely physical image. The TT renders "overshadow" and flags this as a known crux for review. → For episkiazō and the glory-cloud background, see Companion §D2. [lexical-theological — PROBABLE]
"WILL BE CALLED HOLY, THE SON OF GOD" — SYNTAX
- τὸ γεννώμενον ἅγιον κληθήσεται υἱὸς θεοῦ (to gennōmenon hagion klēthēsetai huios theou) = the words can parse as "the holy one being born will be called Son of God" or "the one being born will be called holy, the Son of God." The placement of hagion ("holy") is debated. The TT keeps the looser apposition and notes the ambiguity. [grammatical — POSSIBLE]
"HOLY WIND/SPIRIT"
- πνεῦμα ἅγιον (pneuma hagion) = "holy wind/spirit." Anarthrous; slash per locked glossary. Paired here with "power of the Most High" in synonymous parallelism.
36

And see, Elisheva (Elizabeth) your relative — she also has conceived a son in her old age, and this is the sixth month for her who was called barren;

"YOUR RELATIVE" — *SYNGENIS

ἡ συγγενίς σου (
hē syngenis sou*) = "your relative/kinswoman." The exact relationship is unstated; "cousin" is later tradition, not the text. Elizabeth is of priestly (Aharon) descent (v.5), which has prompted discussion about Mary's lineage; the TT keeps the unspecified "relative."
37

because nothing will be impossible with God."

CRITICAL — GEN 18:14 ECHO
- οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα (ouk adynatēsei para tou theou pan rhēma) = "nothing/no word will be impossible with God." This closely echoes the LXX of Genesis 18:14 spoken to Sarah ("Is anything impossible with God?"). ῥῆμα (rhēma) means both "word" and "thing/matter" (Semitic davar) — "no word/thing." The TT renders "nothing" while the note preserves the rhēma double sense and the Sarah allusion. → see Companion §A3.
38

And Miryam (Mary) said, "See, the female servant of the Lord; may it happen to me according to your word." And the messenger went away from her.

"FEMALE SERVANT OF THE LORD" — *DOULĒ KYRIOU

ἡ δούλη κυρίου (
hē doulē kyriou) = "the female servant/slave of the Lord." Doulē is the feminine of doulos ("slave, bondservant"); the TT marks female in italics for the gendered noun and resists softening to "handmaid." It returns at v.48 ("the lowliness of his female servant"). Referent of kyrios*: YHWH (Probable).
"MAY IT HAPPEN" — *GENOITO

γένοιτό μοι (
genoito moi) = "may it happen to me" — optative of ginomai*, expressing acceptance/consent (not a passive resignation). Mary's response contrasts with Zechariah's doubt.
39

And Miryam (Mary), rising up in those days, went into the hill country with haste, to a town of Yehudah (Judah),

"A TOWN OF YEHUDAH (JUDAH)" — UNNAMED
- εἰς πόλιν Ἰούδα (eis polin Iouda) = "to a town of Judah." The town is unnamed (traditionally Ein Karem); some read Iouda as a place-name, most as the region of Judah. The TT keeps "a town of Judah."
40

and she entered into the house of Zecharyah (Zechariah) and greeted Elisheva (Elizabeth).

"GREETED" — *ĒSPASATO

ἠσπάσατο (
ēspasato) = "she greeted/embraced." The greeting (aspasmos*, v.41, 44) is the trigger for the unborn child's leap — the narrative pivot of the visitation scene.
41

And it happened, when Elisheva (Elizabeth) heard the greeting of Miryam (Mary), that the baby leaped in her womb, and Elizabeth was filled with the holy wind/spirit,

"THE BABY LEAPED" — *ESKIRTĒSEN* (GEN 25:22 ECHO)
- ἐσκίρτησεν τὸ βρέφος (eskirtēsen to brephos) = "the baby leaped." Skirtaō (to leap, skip) recalls the children struggling in Rivqah's (Rebekah's) womb (Gen 25:22 LXX) and the leaping of joy in Mal 3:20 LXX / Ps 114. βρέφος (brephos) = unborn or newborn child. The leap functions as the unborn John's first prophetic witness.
42

and she called out with a great cry and said, "Blessed are you among women, and blessed is the fruit of your womb.

"BLESSED ARE YOU AMONG WOMEN" — *EULOGĒMENĒ

εὐλογημένη σὺ ἐν γυναιξίν (
eulogēmenē sy en gynaixin) = "blessed are you among women" — a Semitic superlative ("most blessed of women"; cf. Yael, Judg 5:24; Yehudit/Judith 13:18 LXX). Eulogēmenē = "spoken-well-of, blessed." The TT adds are/is* in italics (no copula).
43

And from where is this to me, that the mother of my lord should come to me?

CRITICAL — "MY LORD" — *HO KYRIOS MOU* (HUMAN REFERENT)
- ἡ μήτηρ τοῦ κυρίου μου (hē mētēr tou kyriou mou) = "the mother of my lord." Here kyrios does NOT render YHWH but is an honorific for the unborn child — "my lord/master," echoing Ps 110:1 ("YHWH said to my lord"). Per Option C, this is the non-divine "lord" usage, NOT capitalized as the divine "Lord." The TT renders "my lord" and tracks the referent shift. Referent: Yeshua, as honored human/messianic lord (Probable). → For the kyrios referent-tracking across the chapter, see Companion §D1.
44

For see, when the sound of your greeting came into my ears, the baby leaped in exultation in my womb.

"IN EXULTATION" — *EN AGALLIASEI

ἐν ἀγαλλιάσει (
en agalliasei*) = "in exultation." The same intense-joy root as v.14 and v.47, tying John's prenatal leap to the chapter's joy motif. Elizabeth interprets the leap as the child's joy.
45

And blessed is she who believed that there will be a fulfillment of the things spoken to her from the Lord."

"SHE WHO BELIEVED" — MARY'S FAITH NAMED
- μακαρία ἡ πιστεύσασα (makaria hē pisteusasa) = "blessed is she who believed." Makaria ("blessed, happy") differs from eulogēmenē (v.42); it pronounces Mary fortunate for her faith — the explicit counterpoint to Zechariah's unbelief. "From the Lord" (para kyriou): referent YHWH (Probable). The clause may also read "that there will be a fulfillment of what was spoken to her from the Lord."
46

And Miryam (Mary) said, "My soul magnifies the Lord,

CRITICAL — THE MAGNIFICAT (vv.46-55): HUMAN SPEECH, RENDERED AS PROSE
- The Magnificat is Mary's song (a textual variant in a few witnesses, esp. some Old Latin, reads "Elizabeth," but NA28 reads Mariam). As human speech it is NOT divine-marked (Rule 30). Per editorial decision (luke.md L-002), the canticle is authored as flowing prose; the renderer collapses poetic line breaks, so no manual lineation is used. → For the Magnificat's structure and Hannah's-song base, see the PROPHECY companion. [text-critical — VERIFIED]
"MAGNIFIES" — *MEGALYNEI* (PS 34:4 ECHO)
- μεγαλύνει ἡ ψυχή μου τὸν κύριον (megalynei hē psychē mou ton kyrion) = "my soul magnifies the Lord." Opening echo of Ps 34:4 (Eng. 33:4 LXX) and 1 Sam 2:1. Referent of kyrios: YHWH (Probable, Option C). Psychē = "soul, life-breath, self."
47

and my spirit exulted in God my savior,

"GOD MY SAVIOR" — *SŌTĒRI

τῷ θεῷ τῷ σωτῆρί μου (
tō theō tō sōtēri mou) = "God my savior." Sōtēr ("savior, deliverer") here is God; the cognate sōtēria ("salvation") recurs in the Benedictus (vv.69, 71, 77). The aorist ēgalliasen ("exulted") may be a Semitic-style past-as-present (translation-Greek of the Hebrew perfect). → See Glossary, sōtēr*.
48

because he looked upon the lowliness of his female servant. For see, from now on all generations will call me blessed,

CRITICAL — 1 SAM 1:11 / HANNAH ECHO
- ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ (epeblepsen epi tēn tapeinōsin tēs doulēs autou) = "he looked upon the lowliness of his female servant." This closely echoes Channah's (Hannah's) vow (1 Sam 1:11 LXX, "if you look upon the lowliness of your female servant"). ταπείνωσις (tapeinōsis) = "lowliness, humiliation, low estate" — the reversal keyword. The TT keeps doulē as "female servant" (v.38).
49

because the Mighty One did great things for me, and holy is his name,

"THE MIGHTY ONE… HOLY IS HIS NAME" — *HO DYNATOS

ὁ δυνατός… ἅγιον τὸ ὄνομα αὐτοῦ (
ho dynatos… hagion to onoma autou) = "the Mighty One… holy is his name." Echoes Ps 111:9 (Eng. 110:9 LXX, "holy and awesome is his name") and Deut 10:21. The TT supplies One and is* in italics. Referent: YHWH (Probable).
50

and his mercy is for generations and generations to those who fear him.

"MERCY… GENERATIONS" — PS 103:17 ECHO
- τὸ ἔλεος… εἰς γενεὰς καὶ γενεάς (to eleos… eis geneas kai geneas) = "mercy… for generations and generations." Eleos ("mercy") translates HB chesed (covenant-loyalty); the phrasing echoes Ps 103:17 (Eng. 102:17 LXX). The Semitic doubling "generations and generations" is preserved.
51

He did a mighty deed with his arm; he scattered the proud in the thought of their heart.

"MIGHTY DEED WITH HIS ARM" — *KRATOS EN BRACHIONI

ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ (
epoiēsen kratos en brachioni autou) = "he did a mighty deed* with his arm." "The arm of YHWH" is HB imagery for saving power (Ex 6:6, Ps 89:11). The series of aorists (vv.51-53) may be gnomic (timeless truths) or prophetic-past (the reversal as already accomplished); the TT keeps the past tense and notes the ambiguity. [grammatical — POSSIBLE]
52

He pulled down rulers from thrones and lifted up the lowly;

CRITICAL — THE REVERSAL MOTIF
- καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς (katheilen dynastas apo thronōn kai hypsōsen tapeinous) = "he pulled down rulers from thrones and lifted up the lowly." The great-reversal theme — central to Luke (cf. 6:20-26) — draws on 1 Sam 2:7-8 (Hannah) and Ps 113:7-8. Tapeinous ("lowly") ties back to tapeinōsis (v.48). → For the reversal theme across Luke, see Companion §F.
53

the hungry he filled with good things, and the rich he sent away empty.

"HUNGRY… RICH" — PS 107:9 ECHO
- πεινῶντας… πλουτοῦντας (peinōntas… ploutountas) = "hungry… rich." Echoes Ps 107:9 (Eng. 106:9 LXX) and 1 Sam 2:5. The economic reversal is concrete, not only spiritual; the TT does not spiritualize "hungry"/"rich."
54

He helped Israel his servant, to remember mercy,

"ISRAEL HIS SERVANT" — *PAIDOS AUTOU* (ISA 41:8)
- ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ (antelabeto Israēl paidos autou) = "he helped Israel his servant/child." Pais = "servant" or "child"; "Israel my servant" is Isaian (Isa 41:8-9, 42:1). "To remember mercy" (mnēsthēnai eleous) closes the song's covenant theme.
55

just as he spoke to our fathers, to Avraham (Abraham) and to his seed, into the age."

CRITICAL — THE ABRAHAMIC PROMISE
- τῷ Ἀβραὰμ καὶ τῷ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα (tō Abraam kai tō spermati autou eis ton aiōna) = "to Abraham and to his seed, into the age." The Magnificat grounds the reversal in the covenant with Avraham (Gen 17:7, 22:17-18). σπέρμα (sperma, "seed") = offspring/posterity. "Into the age" (eis ton aiōna) is preserved rather than smoothed to "forever." → see the PROPHECY companion.
56

And Miryam (Mary) remained with her about three months, and returned to her house.

"ABOUT THREE MONTHS" — TIMING
- ὡς μῆνας τρεῖς (hōs mēnas treis) = "about three months." This brings the visit near to Elizabeth's delivery (the sixth month at the annunciation, v.36). Whether Mary stayed through the birth is left open; the narrative reports her departure before recounting it (v.57).
57

And the time was fulfilled for Elisheva (Elizabeth) to give birth, and she bore a son.

"THE TIME WAS FULFILLED" — *EPLĒSTHĒ HO CHRONOS

ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν (
eplēsthē ho chronos tou tekein) = "the time was fulfilled for her to bear." Septuagintal phrasing (cf. Gen 25:24 LXX of Rivqah). The fulfillment motif (plēthō/plēroō*) runs through the chapter.
58

And her neighbors and relatives heard that the Lord had magnified his mercy with her, and they were rejoicing with her.

"MAGNIFIED HIS MERCY" — *EMEGALYNEN TO ELEOS

ἐμεγάλυνεν… τὸ ἔλεος αὐτοῦ (
emegalynen… to eleos autou) = "magnified his mercy." Megalynō echoes Mary's "magnifies" (v.46); eleos ("mercy/chesed") ties to the canticles. Referent of kyrios*: YHWH (Probable).
59

And it happened on the eighth day that they came to circumcise the child, and they were calling him by the name of his father, Zecharyah (Zechariah).

"ON THE EIGHTH DAY… CIRCUMCISE" — GEN 17:12
- τῇ ἡμέρᾳ τῇ ὀγδόῃ… περιτεμεῖν (tē hēmera tē ogdoē… peritemein) = "on the eighth day… to circumcise." The eighth-day circumcision fulfills the Avrahamic covenant command (Gen 17:12; Lev 12:3). Naming at circumcision is the cultural setting of the dispute that follows.
60

And his mother, answering, said, "No; rather he will be called Yochanan (John)."

"NO; RATHER… JOHN" — THE NAME INSISTED
- οὐχί, ἀλλὰ κληθήσεται Ἰωάννης (ouchi, alla klēthēsetai Iōannēs) = "No; rather he will be called John." Elizabeth knows the name commanded to the (mute) Zechariah (v.13) — how is unstated. The TT keeps the abrupt "No; rather."
61

And they said to her, "There is no one of your kindred who is called by this name."

"NO ONE OF YOUR KINDRED" — CUSTOM
- οὐδείς ἐστιν ἐκ τῆς συγγενείας σου (oudeis estin ek tēs syngeneias sou) = "no one of your kindred." Naming after a relative was customary; "John" breaks the family pattern, intensifying the surprise. The TT adds There in italics.
62

And they were making signs to his father as to what he might want him to be called.

"MAKING SIGNS" — ZECHARIAH ALSO DEAF?
- ἐνένευον (eneneuon) = "they were making signs/nodding." That they gesture rather than speak to Zechariah suggests he was deaf as well as mute (cf. v.20, kōphos can mean both). The TT keeps the surface action; the inference is noted.
63

And asking for a writing tablet, he wrote, saying, "Yochanan (John) is his name." And they all marveled.

"WRITING TABLET… JOHN IS HIS NAME" — *PINAKIDION

πινακίδιον (
pinakidion*) = "small writing tablet" (wax-coated). Ἰωάννης ἐστὶν ὄνομα αὐτοῦ = "John is his name" — present tense, as if already settled by divine decree. Zechariah's written agreement with Elizabeth resolves the dispute and prompts amazement.
64

And his mouth was opened immediately, and his tongue loosed, and he was speaking, blessing God.

"MOUTH OPENED… BLESSING GOD" — SIGN COMPLETED
- ἀνεῴχθη… τὸ στόμα αὐτοῦ… καὶ ἡ γλῶσσα αὐτοῦ (aneōchthē… to stoma autou… kai hē glōssa autou) = "his mouth was opened… and his tongue." The verb governs "mouth"; "tongue" is supplied with an implied verb — the TT adds loosed in italics for English. His first restored words are praise, framing the Benedictus that follows.
65

And fear came upon all who lived around them, and in the whole hill country of Yehudah (Judea) all these matters were being talked about,

"FEAR… TALKED ABOUT" — *PHOBOS… DIELALEITO

ἐγένετο… φόβος… διελαλεῖτο πάντα τὰ ῥήματα ταῦτα (
egeneto… phobos… dielaleito panta ta rhēmata tauta) = "fear came… all these matters were being talked about." Phobos ("fear, awe") is the proper response to divine action (cf. v.12). Rhēmata = "words/matters" (Semitic devarim*). The TT keeps "matters."
66

and all who heard them laid them up in their heart, saying, "What then will this child be?" For the hand of the Lord was with him.

"THE HAND OF THE LORD" — *CHEIR KYRIOU

χεὶρ κυρίου ἦν μετ' αὐτοῦ (
cheir kyriou ēn met' autou) = "the hand of the* Lord was with him." HB idiom for divine power and protection (cf. 1 Sam 3:19 of Shemu'el). Per Option C, "the Lord" = YHWH (Probable). "Laid up in their heart" echoes the same verb used of Mary (2:19, 2:51).
67

And Zecharyah (Zechariah) his father was filled with the holy wind/spirit and prophesied, saying,

CRITICAL — THE BENEDICTUS (vv.68-79): HUMAN PROPHECY, RENDERED AS PROSE
- Verse 67 is the narrative introduction; the canticle proper begins at v.68. Zechariah's song is human prophetic speech "filled with the holy wind/spirit" — but spoken by Zechariah, not God; it is therefore NOT divine-marked (Rule 30). Per editorial decision (luke.md L-002), it is authored as flowing prose. → For the Benedictus structure, see the PROPHECY companion. [theological — PROBABLE]
"FILLED… AND PROPHESIED" — *EPLĒSTHĒ… EPROPHĒTEUSEN

ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν (
eplēsthē pneumatos hagiou kai eprophēteusen*) = "was filled with holy wind/spirit and prophesied." The same "filled" verb describes Elizabeth (v.41) and is anticipated for John (v.15) — the wind/spirit empowers human speech, which remains human (not divine-marked).
68

"Blessed be the Lord, the God of Israel, because he looked upon and made redemption for his people,

CRITICAL — *EULOGĒTOS KYRIOS* — HB BERAKHAH OPENING
- εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ (eulogētos kyrios ho theos tou Israēl) = "Blessed be the Lord, the God of Israel" — the standard HB blessing-formula (Ps 41:14; 72:18; 106:48). Referent of kyrios: YHWH (Probable, Option C). The TT adds be the in italics for the elliptical eulogētos (no copula or article in Greek).
"MADE REDEMPTION" — *EPOIĒSEN LYTRŌSIN

ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ (
epoiēsen lytrōsin tō laō autou) = "made redemption for his people." Lytrōsis ("ransom, redemption") evokes the Exodus deliverance (cf. Ps 111:9). "Looked upon" (epeskepsato*) is HB visitation language for God's saving intervention.
69

and raised up a horn of salvation for us in the house of David his servant,

CRITICAL — "HORN OF SALVATION" — *KERAS SŌTĒRIAS* (PS 18:3)
- ἤγειρεν κέρας σωτηρίας ἡμῖν (ēgeiren keras sōtērias hēmin) = "raised up a horn of salvation for us." The "horn" is an HB symbol of strength and victorious power (Ps 18:3 [Eng. 18:2]; 132:17, "I will make a horn sprout for David"); sōtēria = "salvation, deliverance." The image is martial/royal, not merely spiritual. "House of David his servant" anchors the messianic hope in the Davidic line. → see Glossary, sōtēria; PROPHECY companion.
70

just as he spoke through the mouth of his holy prophets from of old,

"THROUGH THE MOUTH OF HIS HOLY PROPHETS" — PROPHETIC FULFILLMENT
- διὰ στόματος τῶν ἁγίων ἀπ' αἰῶνος προφητῶν αὐτοῦ (dia stomatos tōn hagiōn ap' aiōnos prophētōn autou) = "through the mouth of his holy prophets from of old (lit. 'from the age')." Dia ("through") makes the prophets the instruments of God's prior speech. The TT keeps "from of old" for ap' aiōnos.
71

salvation from our enemies and from the hand of all who hate us,

"SALVATION FROM OUR ENEMIES" — POLITICAL DELIVERANCE
- σωτηρίαν ἐξ ἐχθρῶν ἡμῶν (sōtērian ex echthrōn hēmōn) = "salvation from our enemies." The deliverance is framed in concrete, national-political terms (Ps 106:10; 18:18), continuing the Davidic-victory imagery. The TT does not spiritualize "enemies." Referent of the salvation's author: YHWH.
72

to do mercy with our fathers and to remember his holy covenant,

"DO MERCY… REMEMBER COVENANT" — *POIĒSAI ELEOS… DIATHĒKĒS

ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ (
poiēsai eleos meta tōn paterōn hēmōn kai mnēsthēnai diathēkēs hagias autou) = "to do mercy with our fathers and to remember his holy covenant." Diathēkē = "covenant" (LXX for berit). The doublet "mercy… covenant" restates the chesed* theme of the Magnificat (v.50).
73

the oath that he swore to Avraham (Abraham) our father, to grant to us

CRITICAL — THE OATH TO AVRAHAM (GEN 22:16-18)
- ὅρκον ὃν ὤμοσεν πρὸς Ἀβραὰμ τὸν πατέρα ἡμῶν (horkon hon ōmosen pros Abraam ton patera hēmōn) = "the oath that he swore to Abraham our father." The reference is the sworn covenant of Gen 22:16-18 (after the binding of Yitschaq). Like the Magnificat (v.55), the Benedictus grounds salvation in the Avrahamic oath, not only the Davidic. → see PROPHECY companion.
74

that, rescued from the hand of enemies, we might serve him without fear,

"SERVE HIM WITHOUT FEAR" — *LATREUEIN APHOBŌS

ἀφόβως… λατρεύειν αὐτῷ (
aphobōs… latreuein autō) = "to serve him without fear." Latreuō = cultic/religious service, worship. The goal of deliverance is unhindered worship — the political and the cultic held together. The TT supplies we* in italics for the implied subject of the infinitive.
75

in holiness and righteousness before him all our days.

"HOLINESS AND RIGHTEOUSNESS" — *HOSIOTĒTI KAI DIKAIOSYNĒ

ἐν ὁσιότητι καὶ δικαιοσύνῃ (
en hosiotēti kai dikaiosynē) = "in holiness and righteousness." A standard pairing for covenant faithfulness; dikaiosynē ("righteousness") ties back to the description of Zechariah and Elizabeth as dikaioi* (v.6). "All our days" closes the purpose clause.
76

And you, child, will be called a prophet of the Most High, for you will go before the Lord to prepare his ways,

CRITICAL — JOHN AS PROPHET; "BEFORE THE LORD" (MAL 3:1 / ISA 40:3)
- προφήτης ὑψίστου κληθήσῃ… προπορεύσῃ… ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ (prophētēs hypsistou klēthēsē… proporeusē… enōpion kyriou hetoimasai hodous autou) = "you will be called a prophet of the Most High… you will go before the Lord to prepare his ways." This fuses Malachi 3:1 ("I send my messenger to prepare the way before me") and Isaiah 40:3 ("prepare the way of YHWH"). In the source texts "the Lord" = YHWH; the Gospel applies the preparation to Yeshua, fusing the referents — the TT preserves the fusion. Referent of kyriou: YHWH / Yeshua (Possible). → see PROPHECY companion. [theological — PROBABLE]
77

to give knowledge of salvation to his people in the release of their sins,

"RELEASE OF THEIR SINS" — *APHESEI HAMARTIŌN

ἐν ἀφέσει ἁμαρτιῶν αὐτῶν (
en aphesei hamartiōn autōn) = "in the release of their sins." Aphesis = "release, letting-go, forgiveness" (per locked glossary, "release" preserving the root sense, cf. apolyō* in Matt 1:19). Salvation is here defined as the release of sins — anticipating John's ministry (3:3). The TT keeps "release."
78

through the tender mercy of our God, in which the rising/dawn from on high will look upon us,

CRITICAL — *ANATOLĒ* ("RISING / DAWN / SHOOT") — TRANSLATION CRUX
- ἀνατολὴ ἐξ ὕψους (anatolē ex hypsous) = "the rising/dawn from on high." Anatolē carries two distinct senses: (1) astronomical "rising / dawn / daybreak" (the rising sun or star, fitting v.79 "to shine upon those in darkness"), and (2) botanical "shoot / branch / sprout" — the LXX rendering of the messianic tsemach ("Branch," Jer 23:5; Zech 3:8, 6:12). The TT marks rising/dawn as the primary preserved ambiguity (the light imagery of v.79 favors "dawn") while the note flags the "Branch" reading. This is a known crux for Hellenist review. → For anatolē and the tsemach/Branch background, see Companion §D3. [lexical — PROBABLE]
"TENDER MERCY" — *SPLANCHNA ELEOUS

διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν (
dia splanchna eleous theou hēmōn) = "through the tender mercy (lit. 'bowels of mercy') of our God." Splanchna = the inner organs, the seat of compassion in Semitic idiom (cf. rachamim). The TT renders the sense ("tender mercy") and notes the visceral idiom. → see Glossary, splanchna*.
79

to shine upon those sitting in darkness and in the shadow of death, to guide our feet into the way of peace."

CRITICAL — ISA 9:1 / PS 107:10 ECHO
- ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις (epiphanai tois en skotei kai skia thanatou kathēmenois) = "to shine upon those sitting in darkness and in the shadow of death." This echoes Isaiah 9:1 (Eng. 9:2) and Ps 107:10 (Eng. 106:10). "Shadow of death" (skia thanatou) renders HB tsalmavet (cf. Ps 23:4). "Way of peace" (hodon eirēnēs) = HB derech shalom (Isa 59:8). The TT preserves the layered allusion.
80

And the child grew and was strengthened in spirit, and he was in the wilderness places until the day of his showing to Israel.

"GREW… IN THE WILDERNESS" — GROWTH-FORMULA + ELIYAHU SETTING
- τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πνεύματι (to de paidion ēuxanen kai ekrataiouto pneumati) = "the child grew and was strengthened in spirit." The growth-formula echoes Shimshon (Judg 13:24-25) and Shemu'el (1 Sam 2:26), and recurs for Yeshua (2:40, 52). The wilderness setting prefigures John's prophetic ministry (3:2) and the Eliyahu (Elijah) typology. En tais erēmois = "in the wilderness places"; the TT adds places in italics for the plural. "Showing/manifestation" (anadeixis) = his public appearance.

Glossary

διήγησις (*diēgēsis*)narrative / accountThe orderly written account the prologue describes (v.1).
κύριος (*kyrios*)Lord / lord / masterReferent tracked per verse: YHWH (Option C, capitalized) vs.
ἄγγελος (*angelos*)messengerGavriel is angelos — his speech is NOT divine-marked (Rule 3
χάρις (*charis*)favor / graceKeynote of the annunciation (vv.28, 30); cognate of kecharit
χαριτόω (*charitoō*)favor / bestow gracePerfect passive kecharitōmenē (v.28) = "having-been-favored,
πνεῦμα ἅγιον (*pneuma hagion*)holy wind/spiritAnarthrous; slash per Rule 2. Maps to HB ruach. Avoids the t
ἐπισκιάζω (*episkiazō*)overshadowGlory-cloud verb (Ex 40:35 LXX); crux at v.35.
ὕψιστος (*hypsistos*)Most HighLXX Elyon, divine title (vv.32, 35, 76).
ταπείνωσις (*tapeinōsis*)lowliness / low estateReversal keyword (vv.48, 52); echoes Hannah (1 Sam 1:11).
δούλη (*doulē*)female servant / slaveMary's self-designation (vv.38, 48); feminine of doulos.
σωτήρ / σωτηρία (*sōtēr* / *sōtēria*)savior / salvationGod as savior (v.47); "horn of salvation" (v.69), deliveranc
ἔλεος (*eleos*)mercyLXX for chesed (covenant-loyalty); recurs in both canticles.
σπλάγχνα (*splanchna*)tender mercy (lit. "bowels")Visceral seat of compassion; HB rachamim (v.77).
ἀνατολή (*anatolē*)rising / dawn / shoot-branchGenuine ambiguity (v.77): dawn (light) vs. messianic "Branch
ἄφεσις (*aphesis*)release / forgiveness"Release of sins" (v.76); root sense kept per locked glossar
βρέφος (*brephos*)babyUnborn or newborn child (vv.41, 44).

Supplementary — patterns across the chapter

CROSS-CHAPTER TRACKING (HB -> Luke)
1 Sam 1-2 -> Luke 1 — Channah (Hannah) and the Magnificat:

Element1 Samuel 1-2 (Hannah)Luke 1 (Elizabeth / Mary)
BarrennessHannah barren, reproached (1:2-7)Elizabeth barren, "disgrace" removed (1:7, 25)
Vow / petition"look upon the lowliness of your female servant" (1:11)"looked upon the lowliness of his female servant" (1:48)
Song of reversal"the bows of the mighty are broken… the hungry cease to hunger" (2:4-5)"pulled down rulers… filled the hungry" (1:52-53)
Child dedicatedShemu'el given to YHWH, grows before him (2:21, 26)John grows and is strengthened in spirit (1:80)


The Magnificat is modeled on Hannah's song; both celebrate a divine reversal centered on a child given against the odds.

Gen 18 -> Luke 1:37 — "nothing impossible with God":

ElementGen 18 (Sarah)Luke 1:37
Aged, barrenSarah past childbearing (18:11)Elizabeth "advanced in days," barren (1:7, 18)
Divine word"Is anything impossible (adynatēsei) with God?" (18:14 LXX)"Nothing/no word will be impossible (adynatēsei) with God" (1:37)
Promise of a sonYitschaq promisedJohn and Yeshua announced


The Gabriel oracle to Mary quotes the Sarah promise nearly verbatim from the LXX, binding the new births to the Abrahamic line.

Mal 3:1, 3:23-24 / Isa 40:3 -> Luke 1:17, 76 — John as the returning Eliyahu (Elijah):

ElementMalachi / IsaiahLuke 1
Forerunner"I send my messenger to prepare the way before me" (Mal 3:1)"you will go before the Lord to prepare his ways" (1:76)
Elijah"I send Eliyahu… he will turn the hearts of fathers to children" (Mal 3:23-24)"in the spirit and power of Elijah… to turn back hearts of fathers to children" (1:17)
Way prepared"prepare the way of YHWH" (Isa 40:3)"to prepare for the Lord a people made ready" (1:17)


Luke casts John as the prophesied Elijah-figure; the source texts speak of YHWH, while the Gospel fuses the referent toward Yeshua — the TT preserves the fusion (Rule 13: Possible).

2 Sam 7 / Ps 18, 132 -> Luke 1:32-33, 69 — Davidic throne and "horn of salvation":

Element2 Sam 7 / PsalmsLuke 1
Eternal throne"I will establish his throne forever" (2 Sam 7:13)"the throne of David his father… no end" (1:32-33)
Horn for David"I will make a horn sprout for David" (Ps 132:17)"raised up a horn of salvation… in the house of David" (1:69)
House / kingdom"your house and your kingdom" (2 Sam 7:16)"reign over the house of Jacob into the ages" (1:33)


Both annunciation and Benedictus root the child's destiny in the Davidic covenant and its psalms of royal victory.

Gen 22:16-18 / Gen 17:7 -> Luke 1:55, 72-73 — the oath to Avraham (Abraham):

ElementGenesisLuke 1
Sworn oath"by myself I have sworn" (22:16)"the oath that he swore to Abraham our father" (1:73)
To the seed"to your seed" (22:17-18; 17:7)"to Abraham and to his seed, into the age" (1:55)
Covenant kepteverlasting covenant (17:7)"to remember his holy covenant" (1:72)


Both canticles ground the salvation they celebrate in the Abrahamic covenant and its sworn oath, not only the Davidic promise.



END OF LUKE 1 — THE TRANSPARENT TRANSLATION (ENGLISH)

"A translation with nothing hidden."