Luke 1

Verses 1 to 4 are one sentence in Greek — the most polished Greek in the four Gospels, and English can hold it as one.

Servants of the word renders ὑπηρέται (hypēretai), under-rowers — this edition keeps them apart from the table-servant word.

Most excellent (κράτιστος, kratistos) is a form of address for a man of rank. Theophilus means “friend of God”, and the text does not say whether it is a name or a way of naming any reader.

Certainty (ἀσφάλεια, asphaleia) is a firm footing — the purpose of the whole book is put in one word.

Division of Abijah — one of the courses of priests who served in turn.

Ordinances (δικαιώματα, dikaiōmata) shares its root with righteous at the start of the verse.

Advanced in their days keeps a Semitic turn rather than smoothing it to “old”.

It came to pass renders a Semitic construction this book uses again and again — the Greek of the story is far plainer than that of verses 1 to 4.

The lot fell to him — burning incense fell to a priest once in a lifetime.

Outside — the people are held apart from the sanctuary.

At the right of the altar — the side is named, as at Mark 16:5.

Fear fell upon him — the same phrase returns at verse 65.

John means “the Lord has shown favour”, and the text does not say so.

Joy and gladness — two different words, and this edition keeps them apart.

Strong drink renders σίκερα (sikera), a Semitic word kept as sound.

Sons of Israel is a Semitic turn kept word for word.

Prudence (φρόνησις, phronēsis) is practical good sense. The words take up Malachi 4:5–6.

By what shall I know this — the asking that verse 20 answers with silence.

Gabriel is named here and at verse 26, and nowhere else in the four Gospels.

In their time renders καιρός (kairos), the fit moment.

Wondered at his delay — the people are counting the minutes outside.

Remained mute — the Greek word covers both deaf and unable to speak.

Service (λειτουργία, leitourgia) is the word behind “liturgy” — a public duty.

She hid herself — the text gives no reason.

Disgrace (ὄνειδος, oneidos) is used once in the four Gospels.

The sixth month counts from verse 24 — the two births are braided.

Virgin renders παρθένος (parthenos), the word of Matthew 1:23. It stands twice in this verse.

Rejoice renders χαῖρε (chaire), which is also the everyday greeting; this edition keeps the rejoicing in it. Graced (χαριτόω, charitoō) shares its root with grace at verse 30.

Reasoned (διαλογίζομαι, dialogizomai) is the word of Mark 2:6.

Grace (χάρις, charis) is the noun of the verb at verse 28.

Jesus is the Greek form of a name that means “the Lord saves”; Matthew 1:21 explains it, and this book does not.

Most High (ὕψιστος, hypsistos) is a title this book uses more than the others.

To the ages keeps the Greek plural.

I do not know a man keeps the Semitic use of “know”.

Overshadow (ἐπισκιάζω, episkiazō) is the verb used of the cloud at 9:34. Where holy attaches — to the child or as a title — is not settled in the Greek.

Relative (συγγενίς, syngenis) is used once in the four Gospels; the text does not say how they are related.

No word will be impossible — word here is ῥῆμα (rhēma), which also means “thing”. English uses “word” for this and for λόγος (logos) alike — recorded as a loss.

Servant renders δούλη (doulē), the feminine of the slave-word — this edition does not soften it. Word is ῥῆμα again.

With haste — the going is quick, and the text does not say why.

Greeted — the greeting is what makes the child leap in verse 41.

Leapt (σκιρτάω, skirtaō) is used in the four Gospels only here, at verse 44 and at 6:23.

Blessed here is εὐλογέω (eulogeō); at verse 45 a different word is used, and this edition keeps them apart.

The mother of my Lord — the title is used once in the four Gospels.

For joy — the reason given for the leaping.

Blessed here is μακάριος (makarios), the word of the beatitudes — not the word of verse 42.

My life renders ψυχή (psychē), often rendered “soul”. Magnifies (μεγαλύνω, megalynō) is to make great — the Latin for it gives the song its usual name.

Rejoiced (ἀγαλλιάω, agalliaō) is a leaping joy, kept apart from the plainer joy-words.

Lowliness (ταπείνωσις, tapeinōsis) is the noun of the verb at verse 52. Servant is the slave-word again.

The Mighty One renders a participle — “the one who is able”.

Generations and generations keeps the Greek doubling.

Worked strength with his arm keeps a Semitic turn word for word.

Brought down … lifted up — the pair that runs through this book.

Empty (κενός, kenos) — the same word as at Mark 12:3.

Took hold of (ἀντιλαμβάνομαι, antilambanomai) is to take someone's part.

To the age — the song ends where the promise began.

About three months — Mary leaves before the birth in verse 57.

The time was fulfilled — the Greek says the time was filled up.

Rejoiced with her renders συγχαίρω (synchairō), a compound this edition keeps apart from the plain joy-verb.

On the eighth day — the day appointed for circumcision.

He shall be called John — the mother answers, though the naming was the father's.

No one among your relatives — the objection is about the family, not the name.

They made signs — the signs suggest Zechariah could not hear either.

John is his name — the writing agrees with the mother, and the tongue is freed.

Blessing God — the same verb as at verse 42.

Fear came upon all — the phrase of verse 12, now on the neighbours.

Laid them up in their heart — the same thing said of Mary at 2:19 and 2:51.

Prophesied — the silence of verse 20 ends in a song.

Redemption (λύτρωσις, lytrōsis) shares its root with the ransom-word of Mark 10:45.

A horn of salvation keeps a Semitic picture of strength.

From of old renders “from the age”.

Salvation — the noun stands again, taking up verse 69.

Covenant (διαθήκη, diathēkē) shares its root with the verb of 22:29, to appoint by settlement. English must use two unrelated words — recorded as a loss.

The oath which he swore keeps the Greek doubling of noun and verb.

Serve here is λατρεύω (latreuō), the service given to God — this edition keeps it apart from the table-verb.

All our days — the Greek says only “all our days”.

You, child — the song turns to the newborn for two verses.

Forgiveness (ἄφεσις, aphesis) — this edition keeps one word for all eight places in the four Gospels.

Bowels of mercy keeps the Greek word for the inward parts rather than smoothing it to “tender mercy”. A dawn from on high renders ἀνατολή (anatolē), which is also the rising of a star and the east.

Shadow of death is one Greek word with death in the genitive, and it is kept as two.

His showing (ἀνάδειξις, anadeixis) is used once in the four Gospels.