Loading…

a. Or ‘attendants’ or ‘officials’

b. The word logos is traditionally translated ‘word,’ but it has many meanings, including ‘conversation,’ ‘account,’ ‘narrative,’ ‘message,’ ‘saying,’ and more.

c. While “Theophilus” is treated as a personal name in Luke and Acts, even receiving the formal honorific "most excellent," there is no known historical record of this name being used by a real person at the time. The name literally means “Friend of God” or “Loved by God” and many scholars think it could have been symbolic, addressed to any reader who loves God or as a pseudonym to protect the identity of the original recipient.

d. Traditionally, “king of the Jews” but he was not ruler over the people group. Instead, he was ruler over the region of Judea and its inhabitants.

e. From the Hebrew name Zekharyah, which means “The One Who Is remembers.”

f. The priestly division of Abijah was one of twenty-four priestly groups established during the time of King David (1 Chronicles 24:1–19) to organize temple service among the descendants of Aaron. Each division took turns serving in the Jerusalem temple for one week, twice a year, in addition to major festivals.

g. From the Hebrew name Elisheva, which means “My God is a promise” or “My God is an oath.”

h. This word is dikaios, traditionally ‘righteous.’ The word is related to ‘just’ or ‘straight’ or ‘aligned’ and it usually refers to being aligned with Torah and justice, the path of the Lord. In this case, it is referring directly to alignment with God or the path traced out by Torah and lived out by Jesus.

i. Literally, ‘in front of’ or ‘opposite,’ indicating being in the presence of someone or within their view, used figuratively for a perspective.

j. Or ‘traveling’ or ‘journeying’

k. The Greek word dikaiomata (plural of dikaioma) is often translated “ordinances” or “statutes,” but can also refer more broadly to the outcomes or expressions of justice. The Cambridge Greek Lexicon includes “act of restorative justice” as one of its definitions for dikaioma, highlighting its use in contexts where justice is not merely punitive but involves setting things right.

l. “The One Who Is” is used to translate the Greek kurios (traditionally, “Lord”) when it refers to God, especially in Hebrew Bible quotations. In the Septuagint (the Greek translation of the Hebrew Bible), kurios regularly replaces the Divine Name (YHWH), following an earlier Jewish oral tradition in which readers would say Adonai (“my Lord”) aloud wherever the written text read YHWH. The Jewish community attempted to honor the command “You will not take my name in vain” by not speaking it aloud at all. The practice of saying Adonai preserved reverence for the sacred Name while making the text speakable in public worship. Translating kurios as “The One Who Is” recovers the theological resonance of YHWH, which is linguistically connected to the Hebrew root haya (“to be”). In Exodus 3:14, God self-identifies as Ehyeh Asher Ehyeh (“I will be who I will be” or “I am who I am”), using the first-person imperfect form ehyeh. The third-person equivalents—yihyeh (“he is” or “he will be” [in an ongoing way]), haya (“he was” [or time-limited, completed way]), and the rare participle howeh (“being” or “the one who is”)—suggest that YHWH blends all three in a fusion of past, present, and future being as well as presence both in particular moments and an ongoing reality. Early Jewish and Christian interpreters, including in Revelation 1:8 and 4:8, echoed this understanding in phrases like “the one who was, and is, and is to come.” Rendering kurios as “The One Who Is” is an attempt to honor the Name’s linguistic roots while resisting the patriarchal and hierarchical connotations carried by “Lord” in English. It also recalls the liberating presence of the Name given from the burning bush in Exodus as The One Who Is began moving to liberate the oppressed people of Israel.

m. The word literally means ‘temple’ but would specifically have been referring to the inner chamber where sacrifices and offerings were presented, called the Sacred Place (or traditionally, ‘Holy Place’).

n. See Exodus 30:34-38

o. The word angelos means ‘messenger,’ possibly used for spirit beings, but also used for human agents of God (or other people) and sometimes even for natural phenomena. It conveys the meaning of someone authorized to speak—or act—on behalf of another. If the reader wants to read these messengers (acting on God’s behalf) as celestial beings, great. If as humans, great. The word angelos, even for spirit-beings, is a job title, not a ‘species’ classification. The work of Michael S. Heiser is a great source of information on this topic.

p. The name ‘John’ is the English version of the Latin version of the Greek transliteration (Ioannes) of the Hebrew name Yohanan or in English translations of the Hebrew Bible, Johanan, which means “God has been gracious” or “My God is gracious.”

q. Traditionally, ‘great.’ Most literally, ‘large’ and it can be used to indicate strength, vastness, size, impressiveness, status, and other ideas.

r. From the Greek word sikera, a loanword from Hebrew (shekar), meaning hard beverages or other alcohol not made from grapes. It refers to fermented beverages such as beer, mead, or fruit-based liquors.

s. Traditionally, ‘Holy’

t. Traditionally, ‘Spirit.’ The Greek word pneuma could be used to refer to ‘wind,’ ‘breath,’ or an animating energy within people, thought to be perceptible in the breath. Hebrew and Latin also use the same word for all these concepts. In scripture, it typically calls back the image to Genesis 1 and 2: “the Spirit of God was hovering over the surface of the waters” (Genesis 1:2 NASB) and “the Lord God formed the human from the topsoil of the fertile land and blew life’s breath into [its] nostrils. The human came to life.” (Genesis 2:7 CEB).

u. Compare with Judges 13:2-5 in which Samson’s mother has a nearly identical experience.

v. Literally, ‘sons’ used as a symbol of the heirs of Israel/Jacob’s legacy.

w. The use of kurios ton theon auton, traditionally “the Lord their God,” echoes the Hebrew Bible’s use of YHWH Eloheikha and other constructions using YHWH and El as descriptive names for God, such as El-Roi, “God Who Sees Me” (Genesis 16:13), and YHWH Shalom, “The One Who Is Peace” (Judges 6:24).

x. See 1 Kings 17-19 and 2 Kings 1-2.

y. The word pater in the singular means “father” or “ancestor” and in the plural can mean “fathers,” “ancestors,” or “parents.”

z. Reference to Malachi 4:6

aa. Traditionally, “disobedient” but “unpersuaded” or “unconvinced” is the more literal meaning. The word apeithes has to do with being persuaded to a way of thinking and an understanding of how to approach life rather than being about behaving the way one is told to behave.

bb. Reference to Isaiah 40:3

cc. More literally, “On what basis will I know this?”

dd. Notice the contrast between Zechariah’s response and the response of Samson’s father, Manoah, in Judges 13:12.

ee. See Daniel 8:15-26; 9:20-27 for Hebrew Bible references to Gabriel, as well as 1 Enoch 9:1; 10:9-10 and other Jewish writings of the period.

ff. Traditionally, “bring this good news.” The word here is a verb euangelizo, meaning to announce or carry the euangelion, traditionally, translated ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “triumphant news” here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.

gg. The word translated here as ‘serving as a representative’ is the Greek word leitourgia. It is often translated ‘service,’ which is correct, but it is a more specific word than just any kind of service. It has to do with a formal service as a member of the military or the temple staff or an attendant to a priest or king. There is a ritual quality to it and an implication of representing a deity or king or other in performing the rituals.

hh. Literally, “in the days in which he/she/they looked at me.”

ii. Traditionally, ‘virgins.’ The word is not about having never had sex. It refers to young women who are not yet married.

jj. ‘Mary’ is the English version of the Greek name Maria, which is itself a transliteration of the Hebrew name Miryam or ‘Miriam,’ which means “beloved” or possibly “bitterness” or “rebellion.” Many names were de-Jewish-ized through layers of translation and tradition, making its original Hebrew roots less visible to modern readers.

kk. The word ‘messenger’ is added for clarity.

ll. This translates kecharitomene, a perfect passive participle meaning “one who has been granted favor.” The perfect tense indicates that this divine favor has already been given and continues to shape her identity. The precise nature of the favor is not specified in this moment, it may refer to a sacred calling or the relational gift by which God entrusts her with what is to come. The phrase could also be rendered “one entrusted with a gift,” highlighting not just a status but a sacred calling to carry divine presence into the world.

mm. This echoes the language of the Septuagint (the Greek translation of the Hebrew Bible) in Genesis 6:8, where Noah is said to have “found favor with the Lord” (eure charin para Kurio).

nn. The name “Jesus” is the English form of the Greek transliteration (Iesous) of the name Joshua (Hebrew, Yeshua, a shortened form of Yehoshua). The original Hebrew name combines the divine name YHWH with a verb meaning “to liberate” or “to rescue,” resulting in the meaning “The One Who Is Bringing Liberation.”

oo. Traditionally, ‘great’

pp. Literally, this reads, ginosko, which like the Hebrew yada, literally means ‘know’ and is often used as a euphemism for sex.

qq. Compare Matthew 3:16

rr. “The Son of God” was a nickname for the emperor, a title taken on originally by Augustus Caesar, the son of Julius Caesar who was worshiped as divine, and was then used by each subsequent Caesar.

ss. Traditionally, this phrase has been translated as “nothing is impossible for God.” However, the word “nothing” is not in the Greek. The subject of the sentence is rhema which is typically translated as ‘word’ or ‘utterance’ and is related to the word for ‘flow.’ It’s a vivid word that conveys the breath flowing out and carrying a person’s voice with it as they speak. Most literally, it reads, “every utterance from God is not powerless.”

tt. Literally, “Look!” The word idou is used in a variety of ways, including to draw attention, introduce something surprising, or mark a turning point. Here, it functions as a way of presenting oneself, much like the Hebrew hineni (“Here I am”) in stories where someone offers themselves to God’s call (e.g., Genesis 22:1, Exodus 3:4, Isaiah 6:8).

uu. Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as ‘Sovereign’ preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word ‘Lord.’

vv. Or ‘greeted warmly.’

ww. Traditionally, ‘blessed.’ There is not one English word that covers what is being described here. There is a sense of satisfaction or contentedness but also receiving something that meets a need. Sometimes it’s translated ‘happy’ to capture the mental/emotional component, and historically it was translated ‘blessed’ to capture the endowment aspect of it, of receiving something as a gift from God. It is about receiving something that inspires or is worthy of gratitude.

xx. Traditionally, ‘savior.’ This word soter refers to someone who provides security and wellbeing in some way but it can be translated in various ways in various contexts, including ‘liberator,’ ‘restorer,’ ‘rescuer,’ ‘protector,’ ‘healer,’ ‘helper,’ and others. The word was also claimed as an imperial title claimed by Caesar, who presented himself as the one who “liberated” the world through domination. This background gives the usage of the term for God a subversive resonance, framing God’s liberating work as radically different from that of empire.

yy. The Greek noun tapeinosin comes from tapeinoo, meaning “to humble” or “to bring low,” and ultimately from tapeinos, meaning “low,” “humble,” or “of low status.” In Greek, it can refer to both internal humility and externally imposed humiliation, poverty, or degradation. The form here refers to a state or condition of being brought low socially, materially, or existentially. It reflects marginalization, emphasizing not humble character but the socio-political and embodied reality of being considered low or without status in the world’s eyes. This resonates with usage in the Septuagint and other Jewish texts, where tapeinos and related forms often describe the plight of the oppressed, the poor, or those scorned by dominant power structures (e.g., Psalm 9:12 [LXX 9:13]).

zz. Or ‘lineages’

aaa. The word “God’s” is added for clarity.

bbb. Traditionally, ‘mercy.’ The English word ‘mercy’ is sometimes used to communicate compassion, which is what is in view here. However, ‘mercy’ can also be used to refer to ‘pity’ or ‘relenting from enacting a punishment’ which has nothing to do with this Greek word. It is used of taking care of people. The Greek translation of the Hebrew Bible, the “Septuagint,” uses this word to translate the Hebrew word hesed, which means something along the lines of ‘loyal love,’ ‘compassionate faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. The Greek word is eleemones, related to the word for olive oil, which was used as a medicinal ointment in caring for the sick.

ccc. Or ‘lineage upon lineage.’ The word genea is often translated as generation, but it can refer to any group of people that has a shared characteristic or origin, including gender, ethnicity, etc.

ddd. Traditionally, ‘fear’ and often ‘respect’ or ‘revere.’ It’s not about lowering oneself in order to flatter God or be afraid of God. It’s referring to taking God seriously, giving full attention and engagement.

eee. The English word ‘child’ is the most literal translation of paidos. Most translations render this ‘servant’ which is a valid option, as it was used for household servants and slaves.

fff. Literally, ‘with her.’ The name Elizabeth is added for clarity.

ggg. The word ‘God’s’ is added for clarity.

hhh. See Genesis 17:12 and Leviticus 12:3

iii. The word “they” refers to the “neighbors and relatives” in the previous verse.

jjj. The cultural practice of the time was that the father would be the one to perform the circumcision, and it was a communal celebration that others would attend. The Greek here literally says “they came to circumcise the child” but in English that sounds like the visitors were the ones to perform the circumcision itself, which would not have been the case.

kkk. The word ‘destined’ has been added to communicate the meaning more clearly. The Greek literally says, “What then will this child be?”

lll. The Greek pronouns for the Sacred Life-breath would typically be neuter, as in “it.” Where other translations choose to substitute “he,” this translation chooses to follow the Hebrew grammar and substitute “she.” Unlike English, Greek and many other languages have a grammatical gender that may or may not correspond to the characteristic gender of whatever a noun represents. In Hebrew, “Spirit” is grammatically feminine, and there is rich literary and theological tradition in imagining the Spirit/Life-breath as feminine. In sections where the Sacred Life-breath features prominently, the pronouns used for God in this translation will be feminine, while in other contexts it may be masculine or neuter.

mmm. The Greek verb propheteuo, traditionally translated as "to prophesy," is often misunderstood as referring primarily to predicting the future. However, in the Bible, propheteuo more broadly means speaking an inspired message, often for the purpose of encouraging, strengthening, and instructing the community. Rather than being about foretelling future events, it is about the Spirit-led proclamation of God’s wisdom and guidance for the present.

nnn. What is translated here as “purchased from enslavement” is the phrase epoiesen lutrosin in Greek. The first word can mean many things, most commonly ‘did’ or ‘made,’ and the second word is traditionally translated as ‘ransomed’ or ‘redeemed.’ It literally means the purchase price of a slave. In the case of God, that purchase leads to the liberation of that slave, but the liberatory aspect of it is not inherent in the word itself.

ooo. A ‘horn’ was a common image in Hebrew literature for strength, especially in overcoming enemies. It refers to the horns of rams or oxen and is connected to how those animals’ horns represented their strength and status among their peers, including their ability to protect the rest of the herd from predators.

ppp. Traditionally, ‘salvation.’ This word carries a meaning of any kind of action to prevent or repair harm. Appropriate translations could be ‘liberation,’ ‘restoration,’ ‘rescue,’ ‘healing,’ ‘preservation,’ or ‘protection.’

qqq. This word can be used to refer to a dynasty, lineage descending from the person named, or the people who make up a household as well as the physical house they live in.

rrr. The English word ‘child’ is the most literal translation of paidos. Most translations render this ‘servant’ which is a valid option, as it was used for household servants and slaves.

sss. Traditionally, ‘enemies.’ However, it must be clear that word means those who act with hostility, not people toward whom one feels hostile. It always refers to the aggressor. “Our enemies” are people who harm us, not people we harm.

ttt. Traditionally ‘holiness.’ This Greek word, hosiotes, refers not to a static state of being, but to conduct appropriate for one’s divine calling, typically related to practices of justice, reverence, or covenant faithfulness. It emphasizes the active, communal dimension of sacredness where faithfulness takes shape in contexts of service, liberation, and communal belonging.

uuu. Traditionally, ‘righteousness.’ The word dikaiosune literally means ‘aligned.’ It signifies being aligned with God’s standards described in Torah and elaborated and demonstrated by Jesus. ‘Justice’ and ‘justness’ are often appropriate words to convey the idea as most of what Jesus showed to be the focus is about how people treat each other, especially the vulnerable, like people in poverty, widows, orphans, immigrants, prisoners, people who are sick or disabled and others.

vvv. The word here, traditionally translated as “forgive,” is never directed toward a person but always directed toward what the person owes. For example, it would not be accurate to phrase it as “forgive us for our debts” but rather “forgive our debts for us.” It’s about sending away, distancing, releasing, letting go, separating from oneself, abandoning or disconnecting from something.

www. The word in Greek here is hamartia, traditionally translated ‘sin.’ The actual meaning is an archery term for missing the target; it’s a metaphor. It evokes an image of veering off course, ending up in at an unintended location. It is used regarding many situations, including harmful behavior, disregarding responsibilities as a people or individual called to a specific purpose, and even having chronic illness or debilitating injuries or cultural identities that prohibit one from full participation in temple worship according to the Torah, which is not implied to be wrongdoing but simply not aligned with Torah.

xxx. The word here, splanchna, is often translated as ‘mercy’ and indicates deep compassion. Literally, it refers to lower abdominal organs, including the uterus and intestines. It is often used to symbolize ‘motherly love,’ relating it to the care of the womb. It’s used here in combination with eleos, another word traditionally translated as ‘mercy.’

yyy. Traditionally, ‘mercy.’ The English word ‘mercy’ is sometimes used to communicate compassion, which is what is in view here. However, ‘mercy’ can also be used to refer to ‘pity’ or ‘relenting from enacting a punishment’ which has nothing to do with this Greek word. It is used of taking care of people. The Greek translation of the Hebrew Bible, the “Septuagint,” uses this word to translate the Hebrew word hesed, which means something along the lines of ‘loyal love,’ ‘compassionate faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. The Greek word is eleemones, related to the word for olive oil, which was used as a medicinal ointment in caring for the sick. It’s used here in combination with splanchna, combining mother compassion with committed compassion, leading to the rendering here of “motherly, committed compassion.”

zzz. Or ‘high place.’

aaaa. The Greek word Thanatos was not just the word for the concept of death but also the name of the god of death. Across many writings, death is personified as a powerful figure overcome by the Life-breath of God.

bbbb. “Well-being” translates the Greek word eirene, which is often rendered “peace.” But like the Hebrew shalom, it implies more than emotional calm. It refers to being restored, healed, whole, reconnected—to God, to community, and to one’s full human dignity.

cccc. Or ‘was growing’

dddd. Literally, ‘he was’

eeee. While this word can refer to undeveloped, wild areas in general, It was also the name of a specific region east of the Dead Sea. That region was the location of the Essene community of Qumran, where many speculate John (Johanan) resided. Additionally, the ‘wilderness’ in the Hebrew Bible is consistently used to represent chaos and scarcity, neglect of needs, sense of threat and hostility, and the place where those things originate, a return to the formlessness and emptiness preceding Creation.