– Epeidēper (v. 1): Literally “inasmuch as” or “since indeed”; a compound conjunction from epei (“since”) and dēper (emphatic particle) used to introduce a foundational reason. Grammatically, it’s a subordinating clause emphasizing evidential basis. Translation choices include “since” for modern flow (as chosen here) or “forasmuch as” to echo KJV’s formality. Theologically, it underscores the historical reliability of the gospel, positioning Luke’s work as a careful compilation amid existing narratives. Cross-references: Acts 1:1 (similar introductory style in Luke’s sequel); Hebrews 2:3 (events confirmed by eyewitnesses).

– Polloi (v. 1): Literally “many”; nominative masculine plural adjective implying a substantial number of prior authors. Grammatically, it modifies an implied subject (“people” or “writers”). Translation choices: “Many” for directness or “numerous” for emphasis. Theologically, it highlights the communal and widespread documentation of Jesus’ life, promoting inclusivity in early Christian testimony. Cross-references: Acts 15:12 (many sharing accounts); Matthew 13:17 (many prophets longed to see).

– Logou (v. 2): Literally “word,” “message,” or “account”; genitive masculine singular noun in the phrase “ministers of the word.” Grammatically, it denotes the object of service. Translation choices: “Word” (capitalized if implying divine revelation) or “message” for readability; here, “word” retains theological depth without archaism. Theologically, it connects to the divine Logos (Word) concept, signifying the gospel as both historical report and sacred proclamation. Cross-references: John 1:1 (the Word was God); Acts 6:4 (devotion to the ministry of the word).

– Kratiste (v. 3): Literally “most excellent” or “most noble”; vocative masculine singular adjective as a respectful title. Grammatically, it’s an address form. Translation choices: “Most excellent” to convey honor or “noble” for brevity. Theologically, it suggests Theophilus’s high status (possibly a Roman patron), aiding inclusivity toward Gentile readers. Cross-references: Acts 23:26 (to Felix); Acts 26:25 (to Festus).

– Asphaleian (v. 4): Literally “certainty,” “security,” or “firmness”; accusative feminine singular noun as the object of knowing. Grammatically, it implies unshakeable assurance. Translation choices: “Certainty” for precision or “assurance” for emotional tone. Theologically, it assures readers of the gospel’s factual foundation, countering doubt. Cross-references: Acts 17:31 (proof with certainty); Colossians 2:2 (full assurance).

– Hēmerais (v. 5): Literally “days”; dative feminine plural noun setting the historical timeframe. Grammatically, it’s a temporal locative. Translation choices: “Days” for literalness or “time” for smoothness. Theologically, it anchors the narrative in history under Herod, linking Old Testament prophecy to fulfillment. Cross-references: Matthew 2:1 (Herod’s era); Daniel 9:25 (times of kings).

– Hiereus (v. 5): Literally “priest”; nominative masculine singular noun describing Zechariah. Grammatically, it’s the subject. Translation choices: “Priest” directly or “temple servant” for context. Theologically, it emphasizes priestly lineage, connecting to Aaronic priesthood and themes of temple worship. Cross-references: Exodus 28:1 (Aaron’s priesthood); Hebrews 5:1 (priests for humanity).

– Dikaioi (v. 6): Literally “righteous” or “just”; nominative masculine plural adjective for both Zechariah and Elizabeth. Grammatically, it agrees in gender with implied subjects, promoting inclusivity. Translation choices: “Righteous” to echo KJV or “upright” for modernity. Theologically, it portrays them as faithful observers of the law, prefiguring grace beyond legalism. Cross-references: Genesis 15:6 (Abraham’s righteousness); Romans 1:17 (righteous by faith).

– Steira (v. 7): Literally “barren” or “sterile”; nominative feminine singular adjective for Elizabeth. Grammatically, it’s predicative. Translation choices: “Barren” for traditional tone or “unable to conceive” for sensitivity. Theologically, it echoes Old Testament infertility motifs, symbolizing divine intervention. Cross-references: Genesis 11:30 (Sarah); 1 Samuel 1:2 (Hannah).

– Hierateuein (v. 8): Literally “to serve as priest” or “to officiate”; infinitive verb of purpose. Grammatically, it’s articular infinitive. Translation choices: “Serving as priest” for clarity or “ministering” for broader appeal. Theologically, it highlights ritual duty, tying to temple practices. Cross-references: 1 Chronicles 24:1-19 (priestly divisions); Hebrews 9:6 (priests performing duties).

– Klēron (v. 9): Literally “lot” or “allotment”; accusative masculine singular noun. Grammatically, it’s instrumental. Translation choices: “By lot” to indicate divine selection. Theologically, it implies providence in Zechariah’s selection. Cross-references: Proverbs 16:33 (lot cast in lap); Acts 1:26 (lots for Matthias).

– Kurios (v. 9-10): Literally “lord” or “master”; genitive masculine singular, referring to God (temple of the Lord). Grammatically, it’s possessive. Translation choices: Capitalized “Lord” for deity or lowercase for humans (none here). Theologically, it affirms God’s sovereignty in worship. Cross-references: Psalm 100:2 (serve the Lord); Acts 17:24 (God as Lord of heaven).

– Aggelos (v. 11): Literally “angel” or “messenger”; nominative masculine singular. Grammatically, it’s subject of “appeared.” Translation choices: “Angel” directly. Theologically, it signifies divine communication, often heralding fulfillment. Cross-references: Genesis 16:7 (angel to Hagar); Matthew 1:20 (angel to Joseph).

– Phobos (v. 12): Literally “fear” or “terror”; nominative masculine singular. Grammatically, it’s subject of “fell upon.” Translation choices: “Fear” for emotional impact. Theologically, it reflects human response to divine presence. Cross-references: Exodus 3:6 (Moses afraid); Luke 2:9 (shepherds terrified).

– Pneuma Hagion (v. 15): Literally “Spirit Holy”; neuter nominative, compound divine title. Grammatically, it’s passive filling. Translation choices: “Holy Spirit” capitalized for deity. Theologically, it denotes John’s prophetic empowerment from birth, echoing Nazarite vows. Cross-references: Judges 13:5 (Samson); Ephesians 5:18 (filled with the Spirit).

– Kurios (v. 15-17): Literally “lord”; multiple instances referring to God. Grammatically, genitive or dative. Translation choices: Capitalized for deity. Theologically, it links John to preparing for the Messiah. Cross-references: Malachi 4:5 (Elijah before the Lord); Isaiah 40:3 (prepare the way).

– Gērōn (v. 18): Literally “old man” or “elder”; nominative masculine singular. Grammatically, it’s predicative. Translation choices: “Old man” or “elderly” for inclusivity. Theologically, it parallels Abraham’s doubt, emphasizing human frailty. Cross-references: Genesis 18:11 (Abraham old); Romans 4:19 (Abraham’s age).

– Gabriel (v. 19): Literally “Gabriel” (God is my strength); proper name. Grammatically, nominative. Translation choices: Retained as is. Theologically, Gabriel as archangel signifies major announcements. Cross-references: Daniel 8:16 (Gabriel explains visions); Luke 1:26 (to Mary).

– Siōpaō (v. 20): Literally “be silent” or “mute”; future active indicative verb. Grammatically, predictive. Translation choices: “Silent” for directness. Theologically, it serves as a sign of unbelief’s consequences. Cross-references: Ezekiel 3:26 (prophet mute); Acts 13:11 (Elymas blinded for unbelief).

– Laos (v. 21): Literally “people” or “crowd”; nominative masculine singular collective. Grammatically, subject. Translation choices: “People” for gender-neutral inclusivity. Theologically, it represents the community’s expectation in worship. Cross-references: Exodus 19:16 (people trembling); Acts 3:11 (people gathering).

– Optasian (v. 22): Literally “vision” or “appearance”; accusative feminine singular. Grammatically, object of “seen.” Translation choices: “Vision” for supernatural tone. Theologically, it indicates divine encounter in the holy place. Cross-references: Acts 26:19 (Paul’s vision); Daniel 10:1 (vision revealed).

– Diakonia (v. 23): Literally “service” or “ministry”; genitive feminine singular. Grammatically, temporal genitive. Translation choices: “Time of service” for priestly context. Theologically, it fulfills priestly duties before personal fulfillment. Cross-references: Hebrews 1:14 (ministering spirits); Romans 15:31 (my service).

– Syllabousa (v. 24): Literally “conceived” or “took together”; aorist active participle feminine. Grammatically, temporal. Translation choices: “Conceived” for biological clarity. Theologically, it marks miraculous intervention. Cross-references: Genesis 21:2 (Sarah conceived); Hebrews 11:11 (by faith).

– Anthrōpoi (v. 25): Literally “people” or “humans”; dative masculine plural. Grammatically, among whom reproach is removed. Translation choices: “People” for inclusivity over “men.” Theologically, it addresses social stigma of barrenness. Cross-references: Genesis 30:23 (Rachel’s reproach); 1 Samuel 1:11 (Hannah’s affliction).

– Kurios (v. 25): Literally “lord”; nominative masculine singular for God. Grammatically, subject. Translation choices: Capitalized “Lord.” Theologically, it affirms God’s compassionate action. Cross-references: Psalm 113:9 (barren woman joyful); Isaiah 54:1 (rejoice, barren one).

– No modern equivalents needed for distances or measures in this chapter; terms like “hill country” retained for clarity, evoking Judean terrain without anachronism.

– Aggelos (v. 26): Literally “angel”; see v. 11 notes. Here, specified as Gabriel, emphasizing continuity in announcements.

– Parthenon (v. 27): Literally “virgin”; accusative feminine singular. Grammatically, object. Translation choices: “Virgin” for precision. Theologically, it fulfills prophecy of virgin birth. Cross-references: Isaiah 7:14 (virgin shall conceive); Matthew 1:23 (Emmanuel).

– Chaire (v. 28): Literally “rejoice” or “hail”; imperative. Grammatically, greeting form. Translation choices: “Greetings” for modernity. Theologically, it signals joy in divine favor. Cross-references: Judges 6:12 (Lord with Gideon); Ruth 2:4 (Lord be with you).

– Charin (v. 30): Literally “favor,” “grace,” or “kindness”; accusative feminine singular. Grammatically, object of “found.” Translation choices: “Favor” over “grace” to avoid doctrinal overload. Theologically, it denotes unmerited divine selection. Cross-references: Ephesians 2:8 (saved by grace); Genesis 6:8 (Noah found favor).

– Kurios (v. 28, 32-33): Literally “lord”; multiple deity references. See prior notes; here, it links to David’s throne, fulfilling messianic promise. Cross-references: 2 Samuel 7:12-13 (David’s throne eternal); Psalm 89:36 (his throne endures).

– Gynē (v. 34): Literally “woman” or “wife,” but contextually “virgin” (from v. 27). Grammatically, negative clause. Translation choices: Retained as “virgin” for emphasis. Theologically, it underscores miraculous conception. Cross-references: Isaiah 7:14 (see above).

– Pneuma Hagion (v. 35): Literally “Spirit Holy”; see v. 15 notes. Here, active role in incarnation. Theologically, it affirms Trinitarian involvement. Cross-references: Matthew 1:18 (conceived by Holy Spirit); Genesis 1:2 (Spirit over waters).

– Huios tou Theou (v. 35): Literally “Son of God”; genitive construction. Grammatically, predicative. Translation choices: Capitalized for divine title. Theologically, it declares Jesus’ divinity. Cross-references: Matthew 1:23 (God with us); Psalm 2:7 (You are My Son).

– Dynamis (v. 35): Literally “power” or “might”; nominative feminine singular. Grammatically, subject. Translation choices: “Power” for force. Theologically, it evokes creation imagery. Cross-references: Exodus 40:35 (cloud overshadowed tabernacle); Acts 1:8 (power from on high).

– Kurios (v. 38): Literally “lord”; genitive in “servant of the Lord.” See prior notes; Mary’s submission models faith. Cross-references: 1 Samuel 3:9 (speak, Lord); Psalm 123:2 (eyes on the Lord).

– Oreinēn (v. 39): Literally “hill country” or “mountainous region”; accusative feminine singular. Grammatically, directional. Translation choices: Retained for geographical accuracy. Theologically, it connects to Judean setting. Cross-references: Joshua 20:7 (hills of Judah); Luke 1:65 (hill country news).

– Pneuma Hagion (v. 41): Literally “Spirit Holy”; see prior notes. Filling leads to prophecy. Theologically, it shows Spirit’s role in recognition. Cross-references: Acts 2:4 (filled and spoke); Joel 2:28 (Spirit poured out).

– Kurios (v. 43, 45): Literally “lord”; genitive for “my Lord” (fetal Jesus). Translation choices: Capitalized. Theologically, Elizabeth acknowledges Jesus’ lordship prenatally. Cross-references: Psalm 110:1 (Lord to my Lord); Philippians 2:11 (Jesus is Lord).

– Makaria (v. 45): Literally “blessed” or “happy”; nominative feminine singular. Grammatically, beatitude form. Translation choices: “Blessed” for spiritual connotation. Theologically, it praises faith in God’s word. Cross-references: James 1:25 (blessed in doing); Luke 11:28 (blessed who hear and keep).

– Megalynō (v. 46): Literally “magnifies” or “enlarges”; present active indicative. Grammatically, poetic parallelism. Translation choices: “Magnifies” for exaltation. Theologically, echoes Hannah’s song, praising God’s reversal of fortunes. Cross-references: 1 Samuel 2:1 (my heart exults); Psalm 34:3 (magnify the Lord).

– Sōtēri (v. 47): Literally “savior”; dative masculine singular for God. Grammatically, object of rejoicing. Translation choices: “Savior” capitalized. Theologically, it applies salvation to God, prefiguring Jesus. Cross-references: Psalm 25:5 (God my Savior); 1 Timothy 1:1 (God our Savior).

– Tapeinōsin (v. 48): Literally “humble estate” or “lowliness”; accusative feminine singular. Grammatically, object of “looked on.” Translation choices: “Humble estate” for socio-economic nuance. Theologically, it highlights God’s uplift of the lowly. Cross-references: 1 Samuel 1:11 (regard your servant); James 4:10 (humble before Lord).

– Kurios (v. 46): Literally “lord”; accusative in magnification. See prior notes; central to the Magnificat’s praise. Cross-references: Habakkuk 3:18 (rejoice in the Lord); Isaiah 61:10 (rejoice in my God).

– Egennēsen (v. 57): Literally “bore” or “gave birth”; aorist active indicative. Grammatically, fulfillment. Translation choices: “Bore” for birth focus. Theologically, it completes the promise. Cross-references: Genesis 21:3 (Isaac born); Galatians 4:4 (fullness of time).

– Perigeitōn (v. 58): Literally “neighbors”; genitive plural. Grammatically, inclusive group. Translation choices: “Neighbors” for community. Theologically, shared joy reflects covenant mercy. Cross-references: Ruth 4:14 (neighbors rejoice); Psalm 126:2 (joy among nations).

– Pantes (v. 66): Literally “all”; nominative masculine plural, referring to hearers. Grammatically, collective. Translation choices: “All” for gender-neutral inclusivity. Theologically, it spreads communal awe. Cross-references: Acts 2:43 (awe on all); Exodus 15:14 (nations hear and tremble).

– Kurios (v. 58): Literally “lord”; subject of mercy. See prior notes; mercy as divine attribute. Cross-references: Psalm 136:1 (His mercy endures); Titus 3:5 (mercy saved us).

– Pneuma Hagion (v. 67): Literally “Spirit Holy”; see prior notes. Filling enables prophecy. Theologically, Zechariah’s Benedictus parallels Mary’s song. Cross-references: 2 Peter 1:21 (prophecy by Spirit); Numbers 11:25 (Spirit on elders).

– Eulogētos (v. 68): Literally “blessed” or “praised”; nominative masculine singular. Grammatically, optative praise. Translation choices: “Blessed be” for liturgical tone. Theologically, it initiates praise for redemption. Cross-references: Ephesians 1:3 (blessed be God); 2 Samuel 22:47 (blessed be my rock).

– Keras (v. 69): Literally “horn”; accusative neuter singular, metaphor for strength. Grammatically, object. Translation choices: “Horn of salvation” retained symbolically. Theologically, it evokes messianic power. Cross-references: Psalm 132:17 (horn for David); 1 Samuel 2:1 (horn exalted).

– Kurios (v. 68, 76): Literally “lord”; multiple deity uses. See prior notes; prepares for the Lord’s way. Cross-references: Malachi 3:1 (messenger before Me); Isaiah 40:3 (way of the Lord).

– Egeneto de (v. 1): Literally “and it happened” or “and it came to pass”; conjunction with aorist indicative verb for narrative introduction. Grammatically, it’s a common Lukan idiom to transition events. Translation choices: “It happened” for modern natural flow or “it came to pass” to echo KJV’s formality. Theologically, it emphasizes historical fulfillment of prophecy in ordinary events. Cross-references: Luke 1:5 (similar opening); Ruth 3:18 (events unfolding).

– Apographesthai (v. 1): Literally “to be enrolled” or “to be registered”; aorist passive infinitive expressing purpose. Grammatically, it’s the object of the decree. Translation choices: “Enrolled” for census context or “taxed” in some traditions, but “enrolled” avoids anachronism. Theologically, it sets the stage for the birth in Bethlehem, fulfilling Micah 5:2. Cross-references: Romans 13:1 (submit to authorities); Daniel 7:23 (empires as world powers).

– Oikoumenēn (v. 1): Literally “inhabited world” or “known world”; accusative feminine singular noun referring to the Roman Empire. Grammatically, it’s the object of enrollment. Translation choices: “Inhabited world” for inclusivity or “Roman world” for specificity. Theologically, it highlights the global scope of God’s plan. Cross-references: Acts 17:6 (turned the world upside down); Revelation 3:10 (whole world tested).

– Hēgemoneuontos (v. 2): Literally “governing” or “leading”; present active participle in genitive absolute. Grammatically, it sets temporal condition. Translation choices: “Governor” for official role. Theologically, it anchors in history, despite debates on Quirinius’ term. Cross-references: Acts 23:24 (governor Felix); 1 Peter 2:14 (governors sent by king).

– Pantes (v. 3): Literally “all”; nominative masculine plural, referring to people. Grammatically, subject. Translation choices: “Everyone” for gender-neutral inclusivity. Theologically, universal compliance. Cross-references: Acts 2:5 (every nation); Romans 3:23 (all sinned).

– Egkyp (v. 5): Literally “pregnant” or “with child”; dative feminine singular participle. Grammatically, state of being. Translation choices: “Being pregnant” for clarity. Theologically, virgin birth context. Cross-references: Isaiah 7:14 (virgin with child); Matthew 1:18 (found with child).

– Plerōthēnai (v. 6): Literally “were completed” or “fulfilled”; aorist passive infinitive. Grammatically, temporal. Translation choices: “Time came” for birth. Theologically, divine timing. Cross-references: Galatians 4:4 (fullness of time); Ecclesiastes 3:2 (time to be born).

– Prōtotokon (v. 7): Literally “firstborn”; accusative masculine singular adjective. Grammatically, modifies “son.” Translation choices: “Firstborn” to imply priority. Theologically, echoes consecration. Cross-references: Exodus 13:2 (consecrate firstborn); Colossians 1:15 (firstborn over creation).

– Esparaganōsen (v. 7): Literally “wrapped in swaddling cloths”; aorist active indicative. Grammatically, maternal action. Translation choices: “Wrapped in swaddling cloths” for infant care. Theologically, humility. Cross-references: Ezekiel 16:4 (swaddled in salt); Job 38:9 (swaddling band clouds).

– Phatnē (v. 7): Literally “manger” or “feeding trough”; dative feminine singular. Grammatically, location. Translation choices: “Manger” for imagery. Theologically, lowly birth. Cross-references: Isaiah 1:3 (ox knows manger); Proverbs 14:4 (clean manger).

– Katalymati (v. 7): Literally “guest room” or “lodging place”; dative neuter singular. Grammatically, negative existence. Translation choices: “Guest room” for cultural accuracy over “inn.” Theologically, rejection motif. Cross-references: Mark 14:14 (guest room for Passover); Psalm 118:22 (rejected stone).

– Poimenes (v. 8): Literally “shepherds”; nominative masculine plural. Grammatically, subject. Translation choices: “Shepherds” retained, gender-specific but inclusive in context. Theologically, lowly as first witnesses. Cross-references: Psalm 23:1 (Lord as shepherd); John 10:11 (good shepherd).

– Agrraulountes (v. 8): Literally “living in the fields” or “camping out”; present active participle. Grammatically, manner. Translation choices: “Living in the fields” for nomadic. Theologically, vigilance. Cross-references: Genesis 4:20 (father of tent-dwellers); Jeremiah 23:3 (shepherd flock).

– Epestē (v. 9): Literally “stood before” or “appeared”; aorist active indicative. Grammatically, sudden action. Translation choices: “Stood before” for presence. Theologically, divine visitation. Cross-references: Acts 12:7 (angel stood by); Daniel 8:17 (stood before me).

– Doxa kyriou (v. 9): Literally “glory of the Lord”; nominative feminine singular. Grammatically, subject. Translation choices: “Glory of the Lord” capitalized. Theologically, shekinah presence. Cross-references: Exodus 40:34 (glory filled tabernacle); Ezekiel 1:28 (glory appearance).

– Phobon megan (v. 9): Literally “great fear”; accusative masculine singular. Grammatically, filled with. Translation choices: “Filled with great fear” for terror. Theologically, response to holy. Cross-references: Luke 1:12 (Zechariah feared); Revelation 1:17 (fell as dead).

– Euaggelizomai (v. 10): Literally “bring good news” or “evangelize”; present middle indicative. Grammatically, action. Translation choices: “Bring you good news” for gospel. Theologically, joy for all. Cross-references: Isaiah 61:1 (good news to poor); Romans 1:15 (eager to evangelize).

– Sōtēr (v. 11): Literally “savior”; nominative masculine singular. Grammatically, apposition. Translation choices: “Savior” capitalized. Theologically, deliverance. Cross-references: Titus 2:13 (great God and Savior); Acts 5:31 (Savior to Israel).

– Christos kyrios (v. 11): Literally “Christ Lord”; nominative with article. Grammatically, predicate. Translation choices: “Christ the Lord.” Theologically, messiah king. Cross-references: Acts 2:36 (God made Lord and Christ); Psalm 110:1 (Lord to my Lord).

– Brephos (v. 12): Literally “infant” or “babe”; accusative neuter singular. Grammatically, object. Translation choices: “Infant” for newborn. Theologically, vulnerability. Cross-references: 1 Peter 2:2 (newborn babes); Luke 1:41 (baby leaped).

– Plēthos stratias ouraniou (v. 13): Literally “multitude of heavenly army”; genitive. Grammatically, appeared with. Translation choices: “Multitude of the heavenly host.” Theologically, angelic praise. Cross-references: 2 Kings 6:17 (chariots of fire); Hebrews 1:6 (angels worship).

– Eirēnē en anthrōpois eudokias (v. 14): Literally “peace among people of good pleasure”; nominative with genitive. Grammatically, hymn. Translation choices: “Peace among people with whom He is pleased” for genitive of favor. Theologically, shalom through grace. Cross-references: Isaiah 9:7 (peace no end); John 14:27 (peace I leave).

– Apēlthon (v. 15): Literally “gone away”; aorist active indicative. Grammatically, temporal. Translation choices: “Gone away” for departure. Theologically, angels return to heaven. Cross-references: Acts 1:10 (ascended into heaven); Job 38:7 (morning stars sang).

– Dielthōmen (v. 15): Literally “let us go through” or “let us go straight”; aorist active subjunctive. Grammatically, hortatory. Translation choices: “Let us go straight” for urgency. Theologically, immediate response. Cross-references: Matthew 2:11 (came and worshiped); John 1:39 (come and see).

– Rēma (v. 15): Literally “thing” or “word”; accusative neuter singular. Grammatically, object. Translation choices: “Thing that has happened” for event. Theologically, divine revelation. Cross-references: Luke 1:37 (no thing impossible); Hebrews 11:3 (worlds by word).

– Gnōrisas (v. 15): Literally “made known”; aorist active participle. Grammatically, Lord did. Translation choices: “Made known” for disclosure. Theologically, God’s initiative. Cross-references: Ephesians 3:3 (mystery made known); Colossians 1:27 (made known to saints).

– Diēngēsan (v. 17): Literally “made known” or “reported”; aorist active indicative. Grammatically, action after seeing. Translation choices: “Made known” for spreading. Theologically, early evangelism. Cross-references: Mark 16:15 (preach to all creation); Acts 4:20 (speak what seen).

– Ethaumasan (v. 18): Literally “were amazed” or “marveled”; aorist active indicative. Grammatically, response. Translation choices: “Were amazed” for wonder. Theologically, awe at God’s work. Cross-references: Luke 4:22 (marveled at words); Acts 2:7 (amazed and marveled).

– Syntērousa (v. 19): Literally “treasured” or “kept”; present active participle. Grammatically, continuous. Translation choices: “Treasured” for memory. Theologically, Mary’s reflection. Cross-references: Genesis 37:11 (Jacob kept matter); Psalm 119:11 (hide word in heart).

– Doxazontes kai ainountes (v. 20): Literally “glorifying and praising”; present active participles. Grammatically, manner. Translation choices: “Glorifying and praising” for worship. Theologically, joyful response. Cross-references: Psalm 34:1 (bless Lord always); Acts 11:18 (glorified God).

– Eplēsthēsan (v. 21): Literally “were completed” or “passed”; aorist passive indicative. Grammatically, temporal. Translation choices: “Had passed” for time. Theologically, law observance. Cross-references: Genesis 17:12 (circumcise eighth day); Leviticus 12:3 (same).

– Peritemein (v. 21): Literally “circumcision”; aorist infinitive. Grammatically, purpose. Translation choices: “Circumcision” for rite. Theologically, covenant sign. Cross-references: Romans 4:11 (sign of righteousness); Galatians 5:6 (circumcision nothing).

– Onoma autou (v. 21): Literally “name of Him”; nominative. Grammatically, called. Translation choices: “His name was called.” Theologically, angel-given name. Cross-references: Matthew 1:21 (call name Jesus); Isaiah 7:14 (call Emmanuel).

– Katharismou (v. 22): Literally “purification”; genitive masculine singular. Grammatically, days of. Translation choices: “Purification” for ritual. Theologically, post-birth cleansing. Cross-references: Leviticus 12:4 (purification days); 2 Corinthians 7:1 (cleanse from defilement).

– Parastēsai (v. 22): Literally “to present” or “offer”; aorist active infinitive. Grammatically, purpose. Translation choices: “Present” for dedication. Theologically, firstborn to Lord. Cross-references: Exodus 13:12 (set apart firstborn); Romans 12:1 (present bodies).

– Nōmō kyriou (v. 23): Literally “law of the Lord”; dative. Grammatically, as written. Translation choices: “Law of the Lord” capitalized. Theologically, Scripture obedience. Cross-references: Psalm 119:1 (blessed keep law); James 1:25 (perfect law).

– Arsēn dianoigon mētran (v. 23): Literally “male opening womb”; accusative. Grammatically, quote. Translation choices: “Firstborn male that opens the womb.” Theologically, holy to Lord. Cross-references: Exodus 13:2 (sanctify firstborn); Numbers 3:13 (firstborn Mine).

– Thysian (v. 24): Literally “sacrifice”; accusative feminine singular. Grammatically, to give. Translation choices: “Sacrifice” for offering. Theologically, poverty offering. Cross-references: Leviticus 12:8 (turtledoves for poor); Psalm 51:17 (broken spirit sacrifice).

– Anēr (v. 25): Literally “man”; nominative masculine singular. Grammatically, subject. Translation choices: “Man” for individual. Theologically, faithful waiter. Cross-references: Acts 10:1 (devout man); Job 1:1 (blameless man).

– Dikaios kai eulabēs (v. 25): Literally “righteous and devout”; nominative adjectives. Grammatically, character. Translation choices: “Righteous and devout.” Theologically, pious remnant. Cross-references: Luke 1:6 (righteous before God); Hebrews 11:7 (Noah devout).

– Paraklēsin (v. 25): Literally “consolation” or “comfort”; accusative feminine singular. Grammatically, looking for. Translation choices: “Consolation” for messianic hope. Theologically, Israel’s comfort. Cross-references: Isaiah 40:1 (comfort my people); 2 Corinthians 1:3 (God of consolation).

– Pneuma hagion (v. 25): Literally “Holy Spirit”; nominative. Grammatically, upon him. Translation choices: “Holy Spirit” capitalized. Theologically, empowerment. Cross-references: Numbers 11:25 (Spirit on elders); Acts 2:4 (filled with Spirit).

– Kekrēmatismenon (v. 26): Literally “revealed” or “warned”; perfect passive participle. Grammatically, divine communication. Translation choices: “Revealed” for oracle. Theologically, promise fulfillment. Cross-references: Matthew 2:12 (warned in dream); Acts 10:22 (warned by angel).

– Christon kyriou (v. 26): Literally “Lord’s Christ”; accusative. Grammatically, seen. Translation choices: “Lord’s Christ.” Theologically, anointed one. Cross-references: Acts 4:26 (against Lord and Christ); Revelation 11:15 (kingdom of Lord and Christ).

– En tō pneumati (v. 27): Literally “in the Spirit”; dative. Grammatically, manner. Translation choices: “In the Spirit” for led. Theologically, Spirit guidance. Cross-references: Ezekiel 3:14 (Spirit lifted); Revelation 1:10 (in Spirit on Lord’s day).

– Eulogēsen (v. 28): Literally “blessed”; aorist active indicative. Grammatically, action. Translation choices: “Blessed” for praise. Theologically, Simeon’s song. Cross-references: Genesis 14:19 (blessed God); Psalm 103:1 (bless the Lord).

– Nyn apolyeis (v. 29): Literally “now releasing”; present active indicative. Grammatically, now. Translation choices: “Releasing to depart” for Nunc Dimittis. Theologically, peace in seeing salvation. Cross-references: Genesis 46:30 (eyes seen Joseph); Philippians 1:23 (depart and be with Christ).

– Sōtērion (v. 30): Literally “salvation”; accusative neuter singular. Grammatically, seen. Translation choices: “Salvation” personified. Theologically, Jesus as salvation. Cross-references: Isaiah 52:10 (salvation seen); Acts 28:28 (salvation to Gentiles).

– Phōs eis apokalypsin ethnōn (v. 32): Literally “light for revelation of Gentiles”; accusative. Grammatically, apposition. Translation choices: “Light of revelation to the Gentiles.” Theologically, universal mission. Cross-references: Isaiah 49:6 (light to Gentiles); Acts 13:47 (same).

– Keitai eis ptōsin kai anastasin (v. 34): Literally “appointed for fall and rise”; present middle indicative. Grammatically, destiny. Translation choices: “Appointed for the fall and rise.” Theologically, division over Jesus. Cross-references: Isaiah 8:14 (stumbling stone); 1 Peter 2:6-8 (cornerstone or stumbling).

– Sēmeion antilegomenon (v. 34): Literally “sign spoken against”; accusative. Grammatically, for. Translation choices: “Sign to be opposed.” Theologically, controversy. Cross-references: Acts 28:22 (sect spoken against); Hebrews 12:3 (endured opposition).

– Rhomphaia (v. 35): Literally “sword”; nominative. Grammatically, pierce. Translation choices: “Sword” metaphorical. Theologically, Mary’s grief. Cross-references: John 19:25 (at cross); Psalm 42:10 (sword in bones).

– Prophētis (v. 36): Literally “prophetess”; nominative feminine singular. Grammatically, was. Translation choices: “Prophetess” for female. Theologically, women prophets. Cross-references: Judges 4:4 (Deborah prophetess); Acts 21:9 (prophesying daughters).

– Probēbēkuia en hēmerais pollais (v. 36): Literally “advanced in many days”; perfect active participle. Grammatically, age. Translation choices: “Advanced in years” for old age. Theologically, faithful widow. Cross-references: 1 Timothy 5:9 (widow over sixty); Job 42:16 (lived long).

– Nēsteiais kai deēsesin (v. 37): Literally “fastings and prayers”; dative plurals. Grammatically, serving with. Translation choices: “Fastings and prayers.” Theologically, devotion. Cross-references: Acts 14:23 (fasting prayer); Daniel 9:3 (fasting supplication).

– Lutrōsin (v. 38): Literally “redemption”; accusative feminine singular. Grammatically, looking for. Translation choices: “Redemption.” Theologically, deliverance. Cross-references: Psalm 130:8 (redeem Israel); Hebrews 9:12 (eternal redemption).

– Telesantes (v. 39): Literally “completed” or “fulfilled”; aorist active participle. Grammatically, temporal. Translation choices: “Completed” for fulfillment. Theologically, law obedience. Cross-references: Matthew 5:17 (fulfill law); Galatians 3:24 (law tutor).

– Auxanō (v. 40): Literally “grow”; present active infinitive. Grammatically, continued. Translation choices: “Continued to grow” for development. Theologically, human growth. Cross-references: Luke 1:80 (child grew strong); Ephesians 4:15 (grow in Christ).

– Plēroumenon sophia (v. 40): Literally “filled with wisdom”; present passive participle. Grammatically, increasing. Translation choices: “Increasing in wisdom.” Theologically, divine-human. Cross-references: 1 Kings 3:12 (wise heart); Colossians 2:3 (hidden wisdom).

– Charis theou (v. 40): Literally “favor of God”; nominative. Grammatically, upon Him. Translation choices: “Favor of God.” Theologically, grace. Cross-references: John 1:14 (full of grace); 2 Peter 3:18 (grow in grace).

– Poreuonto (v. 41): Literally “went”; imperfect middle indicative. Grammatically, habitual. Translation choices: “Went” for annual. Theologically, faithful pilgrimage. Cross-references: Deuteronomy 16:16 (appear before Lord); John 5:1 (feast to Jerusalem).

– Dōdeka etōn (v. 42): Literally “twelve years”; genitive. Grammatically, age. Translation choices: “Twelve” for bar mitzvah age. Theologically, transition to adulthood. Cross-references: 2 Chronicles 34:3 (Josiah twelve sought God); Genesis 17:25 (Ishmael thirteen circumcised).

– Hypemenen (v. 43): Literally “stayed behind” or “remained”; aorist active indicative. Grammatically, action. Translation choices: “Stayed behind” for lingering. Theologically, divine priority. Cross-references: John 4:40 (stayed two days); 2 Kings 2:2 (stay here).

– Pais Iēsous (v. 43): Literally “boy Jesus”; nominative. Grammatically, subject. Translation choices: “Boy Jesus” for youth. Theologically, childhood. Cross-references: Matthew 2:11 (child with Mary); Hebrews 2:17 (like brothers).

– Anazētountes (v. 44): Literally “looking for” or “seeking”; present active participle. Grammatically, began. Translation choices: “Looking for” for search. Theologically, lost and found. Cross-references: Luke 19:10 (seek lost); Psalm 119:176 (seek servant).

– Didaskalōn (v. 46): Literally “teachers”; genitive plural. Grammatically, midst. Translation choices: “Teachers” for scholars. Theologically, Jesus among rabbis. Cross-references: Matthew 23:8 (one Teacher); 1 Timothy 1:7 (want to be teachers).

– Existanto (v. 47): Literally “were amazed” or “astonished”; imperfect middle indicative. Grammatically, all who heard. Translation choices: “Were amazed” for wonder. Theologically, wisdom beyond age. Cross-references: Matthew 7:28 (amazed at teaching); Mark 1:22 (astonished at doctrine).

– Tē synesei (v. 47): Literally “understanding”; dative feminine singular. Grammatically, at. Translation choices: “Understanding” for insight. Theologically, divine knowledge. Cross-references: 1 Corinthians 1:19 (destroy understanding); Ephesians 3:4 (understanding in mystery).

– Teknon (v. 48): Literally “son” or “child”; vocative neuter singular. Grammatically, address. Translation choices: “Son” for familial. Theologically, human relationship. Cross-references: John 19:26 (woman, behold son); 1 John 3:1 (children of God).

– Ti hoti ezēteite me (v. 49): Literally “why that you were seeking Me”; interrogative. Grammatically, question. Translation choices: “Why is it that you were looking for Me?” for surprise. Theologically, priority to Father. Cross-references: John 2:4 (what to Me and you); Matthew 12:48 (who is My mother).

– En tois tou patros mou (v. 49): Literally “in the things of My Father”; dative. Grammatically, must be. Translation choices: “In My Father’s house” or “about My Father’s business”; temple context. Theologically, sonship. Cross-references: John 5:17 (Father working); Malachi 3:1 (temple of Lord).

– Ouk synēkan (v. 50): Literally “did not understand”; aorist active indicative. Grammatically, they. Translation choices: “Did not understand” for confusion. Theologically, mystery of Christ. Cross-references: Mark 9:32 (did not understand); Luke 18:34 (hidden from them).

– Hypotassomenos (v. 51): Literally “subject” or “obedient”; present middle participle. Grammatically, continued. Translation choices: “Continued in subjection” for obedience. Theologically, humility. Cross-references: Ephesians 5:21 (submit to one another); Hebrews 5:8 (learned obedience).

– Dietērei (v. 51): Literally “treasured” or “kept”; imperfect active indicative. Grammatically, mother. Translation choices: “Treasured” for memory. Theologically, reflection. Cross-references: Luke 2:19 (pondered in heart); Genesis 37:11 (kept in mind).

– Proekopten (v. 52): Literally “increased” or “advanced”; imperfect active indicative. Grammatically, Jesus. Translation choices: “Kept increasing” for growth. Theologically, human development. Cross-references: 1 Samuel 2:26 (advanced in favor); Romans 13:12 (advance in day).

– Hēgemonias (v. 1): Literally “reign” or “rule”; genitive feminine singular noun indicating imperial authority. Grammatically, it’s a temporal genitive setting the historical timeframe. Translation choices: “Reign” for imperial connotation or “rule” for governance; “reign” chosen to reflect Caesar’s status. Theologically, it grounds the gospel in Roman history, contrasting earthly power with divine kingdom. Cross-references: Daniel 2:21 (God changes times and seasons); Romans 13:1 (authorities ordained by God).

– Hēgemoneuontos (v. 1): Literally “governing” or “ruling”; present active participle in genitive absolute construction. Grammatically, it provides contemporaneous context for multiple leaders. Translation choices: “Being governor” for official role or “serving as governor” for duration; selected for clarity in listing. Theologically, it highlights political fragmentation under Rome, foreshadowing John’s call to repentance amid oppression. Cross-references: Acts 23:24 (governor Felix mentioned similarly); John 18:28 (Pilate’s praetorium).

– Tetrarchountos (v. 1): Literally “ruling as tetrarch” or “governing a fourth part”; present active participle, repeated for Herod, Philip, and Lysanias. Grammatically, parallel genitive absolutes for synchronization. Translation choices: “Being tetrarch” to denote regional rulers or “governing as tetrarch”; retained for historical accuracy. Theologically, it illustrates divided Herodian rule, echoing Old Testament divisions and setting stage for messianic unity. Cross-references: Matthew 14:1 (Herod the tetrarch); Amos 1:1 (earthquake in days of kings).

– Archieratias (v. 2): Literally “high priesthood”; genitive feminine singular, dual for Annas and Caiaphas. Grammatically, temporal genitive. Translation choices: “High priesthood” for joint role (Annas influential post-term). Theologically, it ties to religious establishment, contrasting with John’s wilderness prophetic voice. Cross-references: John 18:13 (Annas father-in-law to Caiaphas); Acts 4:6 (Annas the high priest).

– Rhēma theou (v. 2): Literally “word of God”; nominative neuter singular with genitive. Grammatically, subject of “came.” Translation choices: “Word of God” for prophetic call or “message from God”; kept literal to echo Old Testament prophetic formulas. Theologically, it signifies divine commissioning, linking John to prophets like Elijah. Cross-references: 1 Samuel 3:1 (word of Lord rare); Jeremiah 1:2 (word came to Jeremiah).

– Baptisma metanoias (v. 3): Literally “baptism of repentance”; accusative neuter singular with genitive. Grammatically, object of proclaiming. Translation choices: “Baptism of repentance” for ritual linked to change or “immersion for turning”; emphasizes inward transformation. Theologically, it prepares for forgiveness, prefiguring Christian baptism. Cross-references: Mark 1:4 (baptism of repentance); Acts 2:38 (repent and be baptized).

– Eis aphesin hamartiōn (v. 3): Literally “for forgiveness of sins”; prepositional phrase with accusative. Grammatically, purpose clause. Translation choices: “For the forgiveness of sins” or “leading to remission”; highlights result of repentance. Theologically, it connects to messianic salvation. Cross-references: Isaiah 53:5 (wounded for transgressions); Matthew 26:28 (blood for forgiveness).

– Gegraptai (v. 4): Literally “it is written”; perfect passive indicative. Grammatically, introduces quotation. Translation choices: “As it is written” for scriptural authority. Theologically, fulfills prophecy. Cross-references: Isaiah 40:3 (voice in wilderness); Matthew 3:3 (same quote).

– Phōnē boōntos (v. 4): Literally “voice of one crying”; genitive participle. Grammatically, prophetic role. Translation choices: “Voice of one crying” or “someone shouting”; echoes KJV poetry. Theologically, John’s preparatory ministry. Cross-references: Malachi 3:1 (messenger prepares way); John 1:23 (I am the voice).

– Pas sarks (v. 6): Literally “all flesh”; nominative feminine singular collective. Grammatically, subject of “shall see.” Translation choices: “All flesh” for humanity or “every person” for inclusivity; retained for literal prophetic scope. Theologically, universal salvation. Cross-references: Isaiah 40:5 (all flesh see); Joel 2:28 (pour Spirit on all flesh).

– Sōtērion tou theou (v. 6): Literally “salvation of God”; accusative neuter singular with genitive. Grammatically, object. Translation choices: “The salvation of God” for divine act. Theologically, visible deliverance. Cross-references: Psalm 98:2 (salvation known); Titus 2:11 (salvation appeared to all).

– Ochlois (v. 7): Literally “multitudes” or “crowds”; dative masculine plural. Grammatically, to whom said. Translation choices: “Multitudes” for large groups or “crowds” for readability; gender-neutral “people” implied. Theologically, broad appeal of John’s message. Cross-references: Matthew 3:7 (to Pharisees and Sadducees); Acts 4:4 (many heard).

– Genēmata echidnōn (v. 7): Literally “brood of vipers” or “offspring of snakes”; nominative neuter plural with genitive. Grammatically, vocative address. Translation choices: “Brood of vipers” for harsh metaphor or “you snake offspring”; retains prophetic rebuke. Theologically, hypocrisy warning. Cross-references: Matthew 12:34 (brood of vipers); Isaiah 59:5 (hatch viper eggs).

– Hypedeixen (v. 7): Literally “warned” or “showed”; aorist active indicative. Grammatically, interrogative. Translation choices: “Warned” for urgency or “suggested”; implies divine prompt. Theologically, escape from judgment. Cross-references: Ezekiel 3:18 (warn wicked); Acts 20:27 (declare whole counsel).

– Orgēs tēs mellousēs (v. 7): Literally “wrath to come”; genitive feminine singular with present participle. Grammatically, from which flee. Translation choices: “Wrath to come” for eschatological. Theologically, impending judgment. Cross-references: Romans 1:18 (wrath revealed); 1 Thessalonians 1:10 (rescue from wrath).

– Karpous axious tēs metanoias (v. 8): Literally “fruits worthy of repentance”; accusative masculine plural with genitive. Grammatically, bear. Translation choices: “Fruits worthy of repentance” or “deeds consistent with turning”; emphasizes action. Theologically, genuine change. Cross-references: Matthew 3:8 (bear fruit); Acts 26:20 (deeds worthy of repentance).

– Mē arxēsthe legein (v. 8): Literally “do not begin to say”; aorist middle subjunctive with infinitive. Grammatically, prohibition. Translation choices: “Do not begin to say” for presumption. Theologically, rejects ancestral privilege. Cross-references: John 8:33 (Abraham our father); Romans 2:17 (rely on law).

– Ek tōn lithōn toutōn (v. 8): Literally “from these stones”; genitive with demonstrative. Grammatically, raise up. Translation choices: “From these stones” for miracle. Theologically, God’s sovereignty. Cross-references: Isaiah 51:1 (rock from which hewn); Matthew 3:9 (same).

– Axinē (v. 9): Literally “ax”; nominative feminine singular. Grammatically, laid. Translation choices: “Ax” for judgment tool. Theologically, imminent cutting. Cross-references: Matthew 3:10 (ax at root); Isaiah 10:15 (ax boast).

– Dendron mē poioun karpon kalon (v. 9): Literally “tree not bearing good fruit”; nominative with negative participle. Grammatically, every. Translation choices: “Tree which does not bear good fruit” for unproductive. Theologically, judgment on fruitlessness. Cross-references: John 15:2 (branch not bearing fruit); Jeremiah 11:16 (green olive tree burned).

– Epērōtōn (v. 10): Literally “asked” or “inquired”; imperfect active indicative. Grammatically, continuous. Translation choices: “Asked” for seeking guidance. Theologically, response to preaching. Cross-references: Acts 2:37 (what shall we do); Luke 18:18 (ruler asked).

– Chitōnas (v. 11): Literally “tunics” or “coats”; accusative masculine plural. Grammatically, has two. Translation choices: “Tunics” for undergarments or “shirts”; modern equivalent clothing. Theologically, sharing basics. Cross-references: Isaiah 58:7 (share bread, clothe naked); James 2:15-16 (naked and lacking).

– Telōnai (v. 12): Literally “tax collectors” or “publicans”; nominative masculine plural. Grammatically, came. Translation choices: “Tax collectors” for role or “revenue agents”; inclusive despised group. Theologically, repentance for sinners. Cross-references: Matthew 9:10 (tax collectors and sinners); Luke 19:2 (Zacchaeus tax collector).

– Didaskale (v. 12): Literally “teacher” or “master”; vocative masculine singular. Grammatically, address. Translation choices: “Teacher” for respect. Theologically, John’s authority. Cross-references: John 3:2 (teacher from God); Matthew 22:16 (Teacher, we know).

– Pra ssete (v. 13): Literally “collect” or “exact”; present active imperative. Grammatically, command. Translation choices: “Collect” for tax function. Theologically, honesty. Cross-references: Leviticus 19:11 (do not steal); Romans 13:7 (pay taxes due).

– Strateuomenoi (v. 14): Literally “soldiers” or “serving as soldiers”; present middle participle. Grammatically, asked. Translation choices: “Soldiers” for military. Theologically, ethical conduct. Cross-references: Matthew 8:5 (centurion); Acts 10:1 (devout soldier).

– Diaseisēte (v. 14): Literally “intimidate” or “shake down”; aorist active subjunctive negative. Grammatically, prohibition. Translation choices: “Do not intimidate” for abuse of power. Theologically, justice. Cross-references: Exodus 23:2 (no injustice); Micah 3:9 (abhor justice).

– Arkeisthe (v. 14): Literally “be content”; present passive imperative. Grammatically, command. Translation choices: “Be content” for satisfaction. Theologically, avoid greed. Cross-references: 1 Timothy 6:8 (content with food/clothing); Philippians 4:11 (learned contentment).

– Prosdokōntos (v. 15): Literally “in expectation” or “waiting”; present active participle genitive absolute. Grammatically, temporal. Translation choices: “Were in expectation” for anticipation. Theologically, messianic hope. Cross-references: Luke 1:21 (people waiting); Acts 3:5 (expecting to receive).

– Dialogizomenōn (v. 15): Literally “reasoned” or “debated”; present middle participle. Grammatically, all in hearts. Translation choices: “Reasoned” for internal thought. Theologically, speculation about John. Cross-references: Mark 2:6 (reasoning in hearts); Luke 5:22 (perceived thoughts).

– Christos (v. 15): Literally “Christ” or “Messiah”; nominative masculine singular. Grammatically, was he. Translation choices: “The Christ” for anointed. Theologically, expectation fulfilled in Jesus. Cross-references: John 1:20 (I am not Christ); Acts 18:5 (Jesus is Christ).

– Baptizō hymas hydati (v. 16): Literally “baptize you with water”; present active indicative with dative. Grammatically, I indeed. Translation choices: “Baptize you with water” for ritual. Theologically, preparatory. Cross-references: Matthew 3:11 (same); Acts 1:5 (baptized with water).

– Ischyroteros (v. 16): Literally “mightier” or “stronger”; nominative masculine singular comparative. Grammatically, coming. Translation choices: “Mightier” for superiority. Theologically, Jesus’ preeminence. Cross-references: Psalm 93:4 (mightier than waves); Mark 1:7 (mightier than I).

– Baptisei hymas en pneumati hagiō kai pyri (v. 16): Literally “will baptize you with Holy Spirit and fire”; future active indicative with en. Grammatically, He. Translation choices: “Baptize you with the Holy Spirit and fire” capitalized Spirit. Theologically, Pentecost and judgment. Cross-references: Acts 2:3 (tongues of fire); Joel 2:28 (pour Spirit).

– Ptyon (v. 17): Literally “winnowing fan” or “shovel”; nominative neuter singular. Grammatically, in hand. Translation choices: “Winnowing fan” for agricultural tool. Theologically, separation metaphor. Cross-references: Isaiah 30:24 (winnowing shovel); Matthew 3:12 (same).

– Diakatharai (v. 17): Literally “thoroughly clean out” or “purge”; aorist active infinitive. Grammatically, purpose. Translation choices: “Thoroughly clean out” for complete. Theologically, purification. Cross-references: Malachi 3:3 (purify sons of Levi); John 15:2 (cleans branch).

– Asbestō (v. 17): Literally “unquenchable”; dative neuter singular. Grammatically, fire. Translation choices: “Unquenchable” for eternal. Theologically, hellfire. Cross-references: Mark 9:43 (unquenchable fire); Isaiah 66:24 (fire not quenched).

– Parakalōn (v. 18): Literally “exhortations” or “encouragements”; present active participle. Grammatically, with many other. Translation choices: “Exhortations” for urgings. Theologically, prophetic call. Cross-references: Acts 2:40 (exhorted them); Hebrews 3:13 (exhort one another).

– Euēggelizeto (v. 18): Literally “preached good news” or “evangelized”; imperfect middle indicative. Grammatically, he. Translation choices: “Preached good news” for gospel. Theologically, kingdom announcement. Cross-references: Luke 4:18 (preach good news to poor); Romans 10:15 (preach good news).

– Elegchomenos (v. 19): Literally “being rebuked” or “reproved”; present passive participle. Grammatically, Herod. Translation choices: “Being rebuked” for correction. Theologically, prophetic confrontation. Cross-references: 2 Timothy 4:2 (reprove, rebuke); Proverbs 9:7 (rebukes wicked).

– Peri Hērōdiados (v. 19): Literally “concerning Herodias”; preposition with genitive. Grammatically, rebuked about. Translation choices: “Concerning Herodias” for issue. Theologically, adultery rebuke. Cross-references: Leviticus 18:16 (not uncover brother’s wife); Mark 6:18 (not lawful to have brother’s wife).

– Katekleisen (v. 20): Literally “shut up” or “imprisoned”; aorist active indicative. Grammatically, added this. Translation choices: “Shut John up in prison” for confinement. Theologically, persecution of prophets. Cross-references: Matthew 14:3 (bound in prison); Jeremiah 32:2 (prophet in prison).

– Ebaptisthē (v. 21): Literally “were baptized”; aorist passive indicative. Grammatically, when all. Translation choices: “Were baptized” for immersion. Theologically, Jesus joins people. Cross-references: Matthew 3:15 (fulfill righteousness); Acts 2:41 (baptized that day).

– Proseuchomenou (v. 21): Literally “prayed” or “praying”; present middle participle. Grammatically, while He. Translation choices: “While He prayed” for during. Theologically, prayer at baptism. Cross-references: Luke 5:16 (withdrew to pray); Acts 1:14 (devoted to prayer).

– Aneōchthēnai (v. 21): Literally “was opened”; aorist passive infinitive. Grammatically, heaven. Translation choices: “Was opened” for divine act. Theologically, heavens torn. Cross-references: Mark 1:10 (heavens torn); Isaiah 64:1 (rend heavens).

– Pneuma to hagion (v. 22): Literally “the Holy Spirit”; accusative neuter singular. Grammatically, descended. Translation choices: “The Holy Spirit” capitalized. Theologically, Trinitarian moment. Cross-references: John 1:32 (Spirit descending as dove); Genesis 8:8 (dove sent).

– Sōmatikō eidei (v. 22): Literally “in bodily form”; dative neuter singular with dative. Grammatically, like dove. Translation choices: “In bodily form like a dove” for visible. Theologically, incarnation parallel. Cross-references: Acts 2:3 (tongues as fire); Exodus 13:21 (pillar of fire).

– Phōnē ex ouranou (v. 22): Literally “voice from heaven”; nominative feminine singular. Grammatically, came. Translation choices: “Voice came from heaven.” Theologically, divine affirmation. Cross-references: Matthew 17:5 (voice from cloud); Psalm 2:7 (You are My Son).

– Sy ei ho huios mou ho agapētos (v. 22): Literally “You are My beloved Son”; nominative with article. Grammatically, declaration. Translation choices: “You are My beloved Son” capitalized Son. Theologically, sonship. Cross-references: Isaiah 42:1 (My chosen in whom pleased); Mark 1:11 (same).

– Ērxato (v. 23): Literally “began”; aorist middle indicative. Grammatically, Jesus Himself. Translation choices: “Began His ministry” for start or “was about”; implies public work. Theologically, age of maturity. Cross-references: Numbers 4:3 (thirty for service); Luke 4:16 (custom to synagogue).

– Hōsei etōn triakonta (v. 23): Literally “about thirty years”; genitive with adverb. Grammatically, being. Translation choices: “At about thirty years of age” for approximate. Theologically, priestly age. Cross-references: Ezekiel 1:1 (thirtieth year); 1 Chronicles 23:3 (Levites from thirty).

– Ōn huios hōs enomizeto (v. 23): Literally “being son as was supposed”; nominative participle with imperfect passive. Grammatically, parenthetical. Translation choices: “Being (as was supposed) the son” for legal paternity. Theologically, virgin birth implied. Cross-references: Matthew 1:16 (Joseph husband of Mary); John 1:45 (Jesus son of Joseph).

– Tou Iōsēph tou Ēli (v. 23): Literally “the son of Joseph, the son of Heli”; genitive chain. Grammatically, genealogy format. Translation choices: “The son of Joseph, the son of Heli” repeated structure. Theologically, legal line through Joseph. Cross-references: Matthew 1:1-17 (similar genealogy); Ruth 4:18-22 (Perez to David).

– Tou Dauid (v. 31): Literally “the son of David”; genitive. Grammatically, key link. Translation choices: “The son of David.” Theologically, messianic descent. Cross-references: 2 Samuel 7:12 (offspring on throne); Romans 1:3 (descended from David).

– Tou Abraam (v. 34): Literally “the son of Abraham”; genitive. Grammatically, patriarchal. Translation choices: “The son of Abraham.” Theologically, promise fulfillment. Cross-references: Genesis 12:3 (bless all families); Galatians 3:16 (offspring Christ).

– Tou theou (v. 38): Literally “the son of God”; genitive. Grammatically, ending. Translation choices: “The son of God” lowercase for Adam. Theologically, humanity from God. Cross-references: Genesis 1:27 (image of God); Acts 17:28 (His offspring).

– Plērēs pneumatos hagiou (v. 1): Literally “filled with the Holy Spirit”; nominative masculine singular adjective with genitive. Grammatically, it’s a descriptive phrase following baptism. Translation choices: “Being filled with the Holy Spirit” for continuous state or “full of the Holy Spirit”; emphasizes empowerment. Theologically, it signifies divine equipping for ministry, linking to the Spirit’s role in Jesus’ life. Cross-references: Luke 1:15 (John filled with Holy Spirit); Acts 2:4 (filled and spoke).

– Ēgeto en tō pneumati (v. 1): Literally “was led by the Spirit”; imperfect passive indicative with en. Grammatically, ongoing guidance into wilderness. Translation choices: “Was led by the Spirit” for divine direction or “driven” (as in Mark); milder “led” suits Luke’s tone. Theologically, voluntary submission to testing. Cross-references: Matthew 4:1 (led to be tempted); Exodus 13:21 (led by pillar).

– Peirazomenos (v. 2): Literally “being tempted” or “tested”; present passive participle. Grammatically, during forty days. Translation choices: “Being tempted” for adversarial trials or “tested” for refinement; retains “tempted” for satanic agency. Theologically, parallels Israel’s wilderness, sinless resistance. Cross-references: Hebrews 4:15 (tempted yet without sin); Deuteronomy 8:2 (tested in wilderness).

– Diabolos (v. 2): Literally “devil” or “slanderer”; nominative masculine singular. Grammatically, agent of temptation. Translation choices: “Devil” for adversary or “Satan” interchangeably; consistent with context. Theologically, personal evil force. Cross-references: Job 1:6 (Satan as accuser); Revelation 12:9 (devil and Satan).

– Ei huios ei tou theou (v. 3): Literally “if You are the Son of God”; conditional clause with nominative. Grammatically, first-class condition assuming true. Translation choices: “If You are the Son of God” for challenge; questions divine identity post-baptism. Theologically, attacks sonship. Cross-references: Matthew 4:3 (same); Psalm 2:7 (You are My Son).

– Gegraptai (v. 4): Literally “it is written”; perfect passive indicative. Grammatically, introduces Scripture. Translation choices: “It is written” for authority. Theologically, counters with Deuteronomy. Cross-references: Deuteronomy 8:3 (not by bread alone); Romans 15:4 (written for instruction).

– Anthrōpos (v. 4): Literally “people” or “man”; nominative masculine singular. Grammatically, subject. Translation choices: “People” for gender-neutral (Greek allows) over “man.” Theologically, dependence on God. Cross-references: John 6:27 (food that endures); Isaiah 55:2 (why spend on non-bread).

– Ouk ep’ artō monō zēsetai ho anthrōpos (v. 4): Literally “shall not live by bread alone”; future middle indicative with negative. Grammatically, quote from Deut. 8:3. Translation choices: Added “but by every word of God” for full context (NA28 includes). Theologically, spiritual sustenance. Cross-references: Matthew 4:4 (same quote); Amos 8:11 (famine of word).

– Anagagōn (v. 5): Literally “taking up” or “leading up”; aorist active participle. Grammatically, devil’s action. Translation choices: “Taking Him up” for elevation. Theologically, vision of power. Cross-references: Ezekiel 40:2 (high mountain vision); Revelation 21:10 (high mountain city).

– Oikoumenēs (v. 5): Literally “inhabited world”; genitive feminine singular. Grammatically, kingdoms of. Translation choices: “World” for scope. Theologically, temptation of dominion. Cross-references: Psalm 2:8 (nations as inheritance); Daniel 7:14 (dominion given).

– Exousian (v. 6): Literally “authority” or “power”; accusative feminine singular. Grammatically, all this. Translation choices: “Authority” for delegated rule. Theologically, Satan’s temporary claim. Cross-references: Ephesians 2:2 (prince of power of air); John 12:31 (ruler of world).

– Proskynēsēs (v. 7): Literally “will worship”; aorist active subjunctive. Grammatically, conditional. Translation choices: “Will worship” for homage. Theologically, idolatry temptation. Cross-references: Deuteronomy 6:13 (worship Lord only); Revelation 19:10 (worship God).

– Gegraptai (v. 8): See v. 4; Scripture counter.

– Proskynēseis kyrion ton theon sou (v. 8): Literally “shall worship the Lord your God”; future active indicative from Deut. 6:13. Grammatically, command. Translation choices: “You shall worship the Lord your God” for exclusive. Theologically, loyalty to God. Cross-references: Exodus 20:5 (no other gods); Matthew 4:10 (same).

– Hupage Satana (v. 8): Literally “get behind Me, Satan”; imperative with vocative. Grammatically, command. Translation choices: “Get behind Me, Satan” for rebuke. Theologically, resistance. Cross-references: Matthew 16:23 (get behind Me, Satan); James 4:7 (resist devil).

– Estēsen (v. 9): Literally “set” or “placed”; aorist active indicative. Grammatically, on pinnacle. Translation choices: “Set Him” for positioning. Theologically, temple temptation. Cross-references: Matthew 4:5 (pinnacle of temple); Psalm 91:11-12 (quote basis).

– Gegraptai (v. 10): Devil quotes Scripture; ironic misuse.

– Pterygion tou hierou (v. 9): Literally “pinnacle of the temple” or “wing”; genitive neuter singular. Grammatically, on. Translation choices: “Pinnacle of the temple” for high point. Theologically, holy place test. Cross-references: Daniel 9:27 (wing of abominations); Acts 3:1 (temple hour of prayer).

– Gegraptai gar (v. 10): Literally “for it is written”; perfect passive with gar. Grammatically, explanation. Translation choices: “For it is written” for scriptural twist. Theologically, misapplication. Cross-references: Psalm 91:11 (angels charge); 2 Corinthians 11:14 (Satan as angel of light).

– Eirētai (v. 12): Literally “it has been said” or “it is said”; perfect passive indicative. Grammatically, response. Translation choices: “It has been said” for authoritative. Theologically, proper use. Cross-references: Deuteronomy 6:16 (not test Lord); Exodus 17:2 (why test Lord).

– Syntelesthentos pantos peirasmou (v. 13): Literally “ended every temptation”; aorist passive genitive absolute. Grammatically, temporal. Translation choices: “Had ended every temptation” for completion. Theologically, victory over sin. Cross-references: Hebrews 4:15 (tempted in all points); James 1:13 (God tempts no one).

– Achri kairou (v. 13): Literally “until an opportune time”; preposition with genitive. Grammatically, departed until. Translation choices: “Until an opportune time” for future. Theologically, ongoing battle. Cross-references: Luke 4:30 (passed through midst); Matthew 16:23 (Satan through Peter).

– Hypestrepsen (v. 14): Literally “returned”; aorist active indicative. Grammatically, Jesus. Translation choices: “Returned” for post-temptation. Theologically, empowered ministry start. Cross-references: Luke 1:39 (Mary went with haste); Acts 1:12 (returned to Jerusalem).

– En tē dynamei tou pneumatos (v. 14): Literally “in the power of the Spirit”; preposition with dative. Grammatically, manner. Translation choices: “In the power of the Spirit” capitalized Spirit. Theologically, Spirit-led. Cross-references: Micah 3:8 (full of power by Spirit); Acts 10:38 (anointed with Spirit and power).

– Phēmē (v. 14): Literally “news” or “fame”; nominative feminine singular. Grammatically, went out. Translation choices: “News” for report or “fame”; spreading reputation. Theologically, kingdom proclamation. Cross-references: Matthew 9:26 (fame spread); Proverbs 25:25 (good news from far).

– Edidasken (v. 15): Literally “taught”; imperfect active indicative. Grammatically, He. Translation choices: “Taught” for ongoing. Theologically, teaching authority. Cross-references: Mark 1:21 (taught in synagogue); Isaiah 54:13 (taught by Lord).

– Doxazomenos (v. 15): Literally “being glorified” or “praised”; present passive participle. Grammatically, by all. Translation choices: “Being glorified by all” for honor. Theologically, initial acceptance. Cross-references: John 12:28 (glorify Your name); Psalm 22:23 (glorify Him).

– Ēlthen (v. 16): Literally “came”; aorist active indicative. Grammatically, He. Translation choices: “Came” for arrival. Theologically, return home. Cross-references: Luke 2:51 (came to Nazareth); John 1:11 (came to own).

– Eiōthei (v. 16): Literally “custom” or “habit”; pluperfect active indicative. Grammatically, as His. Translation choices: “As His custom was” for regular practice. Theologically, synagogue devotion. Cross-references: Acts 17:2 (custom to reason); Psalm 1:2 (meditate day/night).

– Anagnōnai (v. 16): Literally “to read”; aorist active infinitive. Grammatically, stood up. Translation choices: “To read” for Scripture. Theologically, literacy and authority. Cross-references: Nehemiah 8:5 (stood to read); Acts 13:15 (reading of law).

– Biblos tou prophētou Ēsaiou (v. 17): Literally “book of the prophet Isaiah”; genitive neuter singular with genitive. Grammatically, handed. Translation choices: “Book of the prophet Isaiah” for scroll. Theologically, messianic prophecy. Cross-references: Isaiah 61:1-2 (quote basis); Acts 8:28 (reading Isaiah).

– Pneuma kyriou (v. 18): Literally “Spirit of the Lord”; nominative neuter singular with genitive. Grammatically, upon Me. Translation choices: “The Spirit of the Lord” capitalized. Theologically, anointing. Cross-references: Isaiah 11:2 (Spirit upon); Acts 10:38 (anointed with Spirit).

– Echrisen (v. 18): Literally “has anointed”; aorist active indicative. Grammatically, He. Translation choices: “Has anointed” for commissioning. Theologically, messiah (anointed one). Cross-references: Psalm 45:7 (anointed with oil); Hebrews 1:9 (anointed with joy).

– Euaggelisasthai ptōchois (v. 18): Literally “preach the gospel to the poor”; aorist middle infinitive with dative. Grammatically, to. Translation choices: “To preach the gospel to the poor” for good news. Theologically, liberation theology. Cross-references: Isaiah 61:1 (good news to afflicted); Matthew 11:5 (gospel to poor).

– Aphesin aichmalōtois (v. 18): Literally “liberty to captives”; accusative feminine singular with dative. Grammatically, proclaim. Translation choices: “Proclaim liberty to the captives” or “release to prisoners.” Theologically, freedom from sin. Cross-references: Leviticus 25:10 (liberty proclamation); Ephesians 4:8 (led captives).

– Tēn ouranon anapeptōkenai (v. 21): Wait, this is from chapter 3; ignore. For v. 18: “recovery of sight to the blind” from anablepsin typhlois, literally “sight to blind”; infinitive. Theologically, physical/spiritual healing. Cross-references: Isaiah 35:5 (blind eyes opened); John 9:39 (judgment for sight).

– Apesteilen (v. 18): Literally “has sent”; aorist active indicative. Grammatically, He. Translation choices: “Has sent” for mission. Theologically, apostolic sending. Cross-references: John 20:21 (as Father sent Me); Isaiah 61:1 (sent to bind).

– Kēryxai eniauton kyriou dekton (v. 19): Literally “to proclaim year of the Lord acceptable”; aorist active infinitive. Grammatically, to. Translation choices: “To proclaim the acceptable year of the Lord” for jubilee. Theologically, year of favor. Cross-references: Leviticus 25:8-12 (jubilee year); Isaiah 61:2 (year of favor).

– Eptyxen (v. 20): Literally “closed” or “rolled up”; aorist active indicative. Grammatically, then. Translation choices: “Closed the book” for scroll. Theologically, fulfillment moment. Cross-references: Nehemiah 8:5 (opened book); Revelation 5:2 (who opens scroll).

– Sēmeron peplērōtai hē graphē hautē (v. 21): Literally “today is fulfilled this Scripture”; perfect passive indicative. Grammatically, began to say. Translation choices: “Today this Scripture is fulfilled” for realization. Theologically, eschatological now. Cross-references: Matthew 5:17 (fulfill law); Acts 13:33 (fulfilled to us).

– Emartyroun (v. 22): Literally “bore witness” or “testified”; imperfect active indicative. Grammatically, all. Translation choices: “Bore witness” for affirmation. Theologically, initial positive response. Cross-references: John 1:7 (bear witness to light); Acts 10:43 (prophets bear witness).

– Ethaumazon (v. 22): Literally “marveled” or “wondered”; imperfect active indicative. Grammatically, at words. Translation choices: “Marveled” for amazement. Theologically, gracious speech. Cross-references: Luke 4:32 (amazed at teaching); Psalm 45:2 (grace poured on lips).

– Logois tēs charitos (v. 22): Literally “gracious words” or “words of grace”; dative masculine plural with genitive. Grammatically, which proceeded. Translation choices: “Gracious words” for eloquent. Theologically, divine favor in speech. Cross-references: Colossians 4:6 (speech with grace); Proverbs 16:24 (gracious words sweet).

– Ouchi huios estin Iōsēph houtos (v. 22): Literally “is this not Joseph’s son”; interrogative with nominative. Grammatically, they said. Translation choices: “Is this not Joseph’s son?” for doubt. Theologically, familiarity breeds contempt. Cross-references: John 6:42 (Joseph’s son, know parents); Matthew 13:55 (carpenter’s son).

– Pantōs ereite moi tēn parabolēn tautēn (v. 23): Literally “surely you will say this proverb to Me”; future active indicative with dative. Grammatically, He said. Translation choices: “You will surely say this proverb to Me” for anticipation. Theologically, preempts demand. Cross-references: Ezekiel 18:2 (what mean by proverb); John 4:35 (say not four months).

– Iatre therapeuson seauton (v. 23): Literally “physician heal yourself”; imperative. Grammatically, proverb. Translation choices: “Physician, heal Yourself” capitalized if deity, but proverb. Theologically, do miracles here. Cross-references: Mark 6:5 (could do no miracle there); Galatians 4:29 (persecuted).

– Amēn legō hymin (v. 24): Literally “assuredly I say to you”; adverb with present active indicative. Grammatically, then He said. Translation choices: “Assuredly, I say to you” for solemnity. Theologically, prophetic rejection. Cross-references: Matthew 13:57 (prophet without honor); John 4:44 (same).

– Pollai chērai (v. 25): Literally “many widows”; nominative feminine plural. Grammatically, were. Translation choices: “Many widows” for example. Theologically, God’s sovereign choice. Cross-references: 1 Kings 17:9 (go to Zarephath); James 1:27 (visit widows).

– Ouranos ekleisthē (v. 25): Literally “heaven was shut up”; aorist passive indicative. Grammatically, when. Translation choices: “Heaven was shut up” for drought. Theologically, judgment time. Cross-references: 1 Kings 17:1 (no rain these years); James 5:17 (prayed no rain).

– Pros oudemian autōn (v. 26): Literally “to none of them”; preposition with negative. Grammatically, sent except. Translation choices: “To none of them was Elijah sent” for selectivity. Theologically, grace to Gentiles. Cross-references: Romans 9:15 (mercy on whom mercy); Matthew 15:24 (sent to Israel).

– Lepoi polloi (v. 27): Literally “many lepers”; nominative masculine plural. Grammatically, were. Translation choices: “Many lepers” for parallel. Theologically, outsider healed. Cross-references: 2 Kings 5:14 (Naaman cleansed); Luke 5:12 (leper came).

– Oudeis autōn ekatharisthē (v. 27): Literally “none of them was cleansed”; aorist passive indicative with negative. Grammatically, except Naaman. Translation choices: “None of them was cleansed” for emphasis. Theologically, faith of foreigner. Cross-references: Romans 9:24 (called from Gentiles); Galatians 3:28 (no Jew or Greek).

– Ethymōthēsan (v. 28): Literally “were filled with wrath” or “enraged”; aorist passive indicative. Grammatically, all when heard. Translation choices: “Were filled with wrath” for anger. Theologically, rejection response. Cross-references: Acts 7:54 (gnashed teeth); 2 Chronicles 36:16 (despised prophets).

– Exebalon (v. 29): Literally “thrust out” or “drove out”; aorist active indicative. Grammatically, rose up. Translation choices: “Thrust Him out” for expulsion. Theologically, attempt on life. Cross-references: John 8:59 (took stones to throw); Acts 7:58 (cast out of city).

– Katakrēmnisai (v. 29): Literally “throw down” or “hurl headlong”; aorist active infinitive. Grammatically, that they might. Translation choices: “Throw Him down over the cliff” for murder attempt. Theologically, premature death foiled. Cross-references: Psalm 37:32 (wicked watches righteous); Numbers 35:20 (push maliciously).

– Diaporeuomenos (v. 30): Literally “passing through”; present middle participle. Grammatically, He. Translation choices: “Passing through the midst” for miraculous escape. Theologically, divine protection. Cross-references: John 8:59 (hid Himself); Psalm 34:7 (angel encamps).

– Katēlthen (v. 31): Literally “went down”; aorist active indicative. Grammatically, He. Translation choices: “Went down” for geographical descent. Theologically, ministry expansion. Cross-references: John 2:12 (went down to Capernaum); Acts 8:5 (went down to Samaria).

– Didaskōn (v. 31): Literally “teaching”; present active participle. Grammatically, was. Translation choices: “Was teaching” for habitual. Theologically, Sabbath instruction. Cross-references: Mark 1:21 (teaching on Sabbath); Exodus 20:8 (remember Sabbath).

– Exeplēssonto (v. 32): Literally “were astonished” or “struck”; imperfect passive indicative. Grammatically, they. Translation choices: “Were astonished” for reaction. Theologically, authoritative word. Cross-references: Matthew 7:28 (astonished at teaching); Titus 2:15 (speak with authority).

– Logos autou (v. 32): Literally “His word”; nominative masculine singular. Grammatically, was with authority. Translation choices: “His word was with authority” for power. Theologically, divine backing. Cross-references: Hebrews 4:12 (word living and active); Isaiah 55:11 (word not return void).

– Pneuma daimoniou akathartou (v. 33): Literally “spirit of an unclean demon”; genitive neuter singular with genitive. Grammatically, had. Translation choices: “Spirit of an unclean demon” for possession. Theologically, spiritual warfare. Cross-references: Mark 1:23 (unclean spirit); Ephesians 6:12 (spiritual forces).

– AnekrAxen (v. 33): Literally “cried out”; aorist active indicative. Grammatically, he. Translation choices: “Cried out” for loud. Theologically, demonic recognition. Cross-references: Mark 1:24 (what to us and You); Acts 19:15 (know Jesus).

– Ea (v. 34): Literally “let us alone” or “ah”; interjection. Grammatically, imperative. Translation choices: “Let us alone” for dismissal. Theologically, resistance. Cross-references: Judges 11:12 (what to me and you); 1 Kings 17:18 (what to me and you).

– Hagios tou theou (v. 34): Literally “Holy One of God”; nominative masculine singular with genitive. Grammatically, who You are. Translation choices: “The Holy One of God” for title. Theologically, messianic acknowledgment. Cross-references: Psalm 16:10 (not see Holy One corrupt); John 6:69 (Holy One of God).

– Epitimēsen (v. 35): Literally “rebuked”; aorist active indicative. Grammatically, Jesus. Translation choices: “Rebuked” for command. Theologically, authority over evil. Cross-references: Luke 4:41 (rebuked demons); Zechariah 3:2 (Lord rebuke you).

– Phimōthēti (v. 35): Literally “be quiet” or “be muzzled”; aorist passive imperative. Grammatically, saying. Translation choices: “Be quiet” for silence. Theologically, silences confession. Cross-references: Mark 1:25 (be quiet); 1 Corinthians 14:34 (women be quiet, parallel command).

– Exelthe ex autou (v. 35): Literally “come out of him”; aorist active imperative. Grammatically, and. Translation choices: “Come out of him” for exorcism. Theologically, deliverance. Cross-references: Mark 9:25 (come out, enter no more); Acts 16:18 (come out in Jesus’ name).

– Egeneto thambos (v. 36): Literally “they were all amazed” or “awe came”; aorist middle indicative. Grammatically, then. Translation choices: “They were all amazed” for wonder. Theologically, reaction to power. Cross-references: Luke 5:26 (amazed and glorified); Acts 3:10 (filled with amazement).

– Exousia kai dynamei (v. 36): Literally “authority and power”; dative feminine singulars. Grammatically, with. Translation choices: “With authority and power” for command. Theologically, divine rule. Cross-references: Matthew 28:18 (all authority given); Ephesians 1:21 (above all power).

– Ēchos (v. 37): Literally “report” or “fame”; nominative feminine singular. Grammatically, went out. Translation choices: “Report” for spreading news. Theologically, growing ministry. Cross-references: Luke 4:14 (news went out); Mark 1:28 (fame spread).

– Exelthōn (v. 38): Literally “arose” or “went out”; aorist active participle. Grammatically, from synagogue. Translation choices: “Arose” for departure or “left”; transition to private. Theologically, continued ministry. Cross-references: Mark 1:29 (left synagogue); Acts 16:40 (went out of prison).

– Penthera tou Simōnos (v. 38): Literally “wife’s mother of Simon” or “mother-in-law”; nominative feminine singular with genitive. Grammatically, was sick. Translation choices: “Simon’s wife’s mother” for relation. Theologically, family healing. Cross-references: 1 Corinthians 9:5 (Peter’s wife); Matthew 8:14 (Peter’s mother-in-law).

– Pyretō megalō (v. 38): Literally “high fever”; dative masculine singular with adjective. Grammatically, with. Translation choices: “High fever” for severe. Theologically, illness rebuked. Cross-references: John 4:52 (fever left); Acts 28:8 (fever and dysentery).

– Ērōtōn (v. 38): Literally “made request” or “asked”; imperfect active indicative. Grammatically, they. Translation choices: “Made request” for intercession. Theologically, faith appeal. Cross-references: James 5:14 (call elders to pray); Matthew 8:5 (centurion beseeching).

– Epistas epanō autēs (v. 39): Literally “stood over her”; aorist active participle. Grammatically, He. Translation choices: “Stood over her” for position. Theologically, authoritative healing. Cross-references: Luke 8:54 (took hand); Acts 9:40 (knelt and prayed).

– Epetimēsen tō pyretō (v. 39): Literally “rebuked the fever”; aorist active indicative. Grammatically, and. Translation choices: “Rebuked the fever” for command. Theologically, power over sickness. Cross-references: Luke 4:35 (rebuked demon); Psalm 106:9 (rebuked Red Sea).

– Aphēken autēn (v. 39): Literally “left her”; aorist active indicative. Grammatically, it. Translation choices: “It left her” for immediate. Theologically, complete cure. Cross-references: Matthew 8:15 (fever left); John 4:52 (fever left at hour).

– Anastasa diēkonei autois (v. 39): Literally “arose and served them”; aorist active participle with imperfect. Grammatically, immediately. Translation choices: “Arose and served” for response. Theologically, service after healing. Cross-references: Mark 1:31 (ministered to them); 1 Peter 4:10 (serve with gift).

– Dyntos tou hēliou (v. 40): Literally “sun was setting”; present active genitive absolute. Grammatically, temporal. Translation choices: “When the sun was setting” for end of Sabbath. Theologically, healing after rest. Cross-references: Mark 1:32 (at evening when sun set); Leviticus 23:32 (evening to evening Sabbath).

– Nosois poikilais (v. 40): Literally “various diseases”; dative feminine plural with adjective. Grammatically, with. Translation choices: “Various diseases” for diversity. Theologically, comprehensive healing. Cross-references: Matthew 4:24 (various diseases); Acts 19:12 (diseases left).

– Tas cheiras epititheis (v. 40): Literally “laid hands”; present active participle. Grammatically, He. Translation choices: “Laid His hands” for touch. Theologically, personal ministry. Cross-references: Mark 6:5 (laid hands on few); James 5:14 (anoint with oil).

– Etherapeuen (v. 40): Literally “healed”; imperfect active indicative. Grammatically, and. Translation choices: “Healed” for curing. Theologically, messianic sign. Cross-references: Isaiah 53:4 (bore infirmities); Matthew 8:17 (fulfilled).

– Daimonia (v. 41): Literally “demons”; nominative neuter plural. Grammatically, came out. Translation choices: “Demons” for evil spirits. Theologically, exorcism. Cross-references: Mark 1:34 (cast out many demons); 1 Timothy 4:1 (deceiving spirits).

– Exerchomena apo pollōn (v. 41): Literally “came out of many”; present middle participle. Grammatically, and. Translation choices: “Came out of many” for mass. Theologically, authority over unclean. Cross-references: Luke 4:33 (unclean demon); Acts 8:7 (unclean spirits crying).

– Sy ei ho christos ho huios tou theou (v. 41): Literally “You are the Christ the Son of God”; nominative with articles. Grammatically, saying. Translation choices: “You are the Christ, the Son of God” capitalized titles. Theologically, supernatural knowledge. Cross-references: Matthew 16:16 (You are Christ Son); John 6:69 (Son of living God).

– Epitimōn (v. 41): Literally “rebuking”; present active participle. Grammatically, He. Translation choices: “Rebuking them” for silence. Theologically, controls confession. Cross-references: Luke 4:35 (rebuked demon); Mark 1:25 (rebuke spirit).

– Ēdeisan ton christon auton einai (v. 41): Literally “knew that He was the Christ”; pluperfect active indicative with infinitive. Grammatically, for. Translation choices: “Knew that He was the Christ” for recognition. Theologically, demons aware. Cross-references: James 2:19 (demons believe); Mark 3:11 (You are Son of God).

– Genomenēs hēmeras (v. 42): Literally “when it was day”; aorist middle genitive absolute. Grammatically, temporal. Translation choices: “When it was day” for morning. Theologically, withdrawal for prayer. Cross-references: Mark 1:35 (rose early to pray); Psalm 5:3 (morning prayer).

– Exēlthen (v. 42): Literally “departed” or “went out”; aorist active indicative. Grammatically, He. Translation choices: “Departed” for solitude. Theologically, balance ministry/prayer. Cross-references: Luke 5:16 (withdrew to deserted); John 6:15 (withdrew to mountain).

– Epezētoun (v. 42): Literally “sought” or “searched”; imperfect active indicative. Grammatically, crowd. Translation choices: “Sought Him” for pursuit. Theologically, popularity. Cross-references: John 6:24 (crowd sought Him); Psalm 63:1 (seek You earnestly).

– Kateichon (v. 42): Literally “tried to keep” or “restrained”; imperfect active indicative. Grammatically, and. Translation choices: “Tried to keep Him” for detention. Theologically, mission beyond. Cross-references: Acts 16:6 (prevented by Spirit); Mark 6:45 (sent away).

– Euaggelisasthai (v. 43): Literally “preach the gospel” or “proclaim good news”; aorist middle infinitive. Grammatically, must. Translation choices: “Preach the kingdom of God” for announcement. Theologically, core mission. Cross-references: Matthew 4:23 (preaching gospel of kingdom); Acts 8:12 (preaching kingdom).

– Basileian tou theou (v. 43): Literally “kingdom of God”; accusative feminine singular with genitive. Grammatically, preach. Translation choices: “Kingdom of God” capitalized. Theologically, central theme. Cross-references: Matthew 6:33 (seek kingdom); Daniel 2:44 (kingdom not destroyed).

– Apestalēn (v. 43): Literally “have been sent”; perfect passive indicative. Grammatically, for this. Translation choices: “I have been sent” for commissioning. Theologically, divine sender. Cross-references: John 20:21 (as Father sent Me); Isaiah 6:8 (send me).

– Ēn kēryssōn (v. 44): Literally “was preaching”; periphrastic imperfect. Grammatically, He. Translation choices: “Was preaching” for ongoing. Theologically, itinerant ministry. Cross-references: Luke 4:15 (taught in synagogues); Romans 10:14 (how hear without preacher).