Reading Guide
How the text is marked:
• Words in italics — added for English grammar (not in the Greek text)
• wind/spirit — a word the Greek leaves open to two meanings, both kept
• "…" — direct speech of God or the holy wind/spirit
Notes are tagged by type — Critical · Lexical · Grammatical · Theological — each shown with its colour (see the legend at the top of the Notes view).
This is the longest opening chapter in the Gospels. Luke 1 begins with a formal literary prologue (vv.1-4) — a single periodic Greek sentence, the most "classical" Greek in the four Gospels — addressed to one Theophilos. The narrative then shifts into a Septuagintal register modeled on the HB. Two annunciations run in parallel: the messenger Gavriel announces the birth of Yochanan to the priest Zecharyah (vv.5-25), then the birth of Yeshua to Miryam (vv.26-38). Miryam visits Elisheva (vv.39-45) and sings the Magnificat (vv.46-55). Yochanan is born and named (vv.57-66), and Zecharyah sings the Benedictus (vv.67-79). Note on speech-marking (Rule 30): Gavriel is a messenger (angelos), not God — his words are NOT marked as divine speech. The two canticles (Magnificat, Benedictus) are human speech and are rendered as flowing prose. Proper names follow TT transliteration: Yeshua (not Jesus), Yochanan (not John), Zecharyah (not Zechariah), Elisheva (not Elizabeth), Miryam (not Mary), Gavriel (not Gabriel).
Supplementary — patterns across the chapter
Since many people have undertaken to compile a narrative concerning the matters that have been brought to fullness among us,
• πεπληροφορημένων (peplērophorēmenōn) = perfect passive participle of plērophoreō*, "to bring to full measure, fulfill, accomplish fully." It can mean events "fully accomplished/come to pass" or matters "fully believed/established." The TT renders "brought to fullness," keeping the completed-action sense.
just as those who from the beginning were eyewitnesses and became servants of the word handed them down to us,
• αὐτόπται καὶ ὑπηρέται τοῦ λόγου (autoptai kai hypēretai tou logou) = "eyewitnesses and servants of the word." A single article governs both nouns — likely the same group are both eyewitnesses and ministers. Autoptēs* ("eyewitness," lit. "self-seer") is a term of historiography. The author distinguishes himself from this first generation: he received, not witnessed.
• ἀπ' ἀρχῆς (ap' archēs) = "from the beginning." The TT adds the* in italics (anarthrous in Greek). The phrase marks the witnesses' presence from the start of the events narrated.
it seemed good also to me, having followed all things carefully from the start, to write them to you in order, most excellent Theophilos (Theophilus),
• καθεξῆς (kathexēs*) = "in order, in sequence." Whether this means strict chronological order or an orderly literary arrangement is debated; the TT keeps the neutral "in order."
so that you may know the certainty concerning the words about which you were instructed.
• τὴν ἀσφάλειαν (tēn asphaleian*) = "the certainty, security, firm truth" (lit. "non-slipping"). It stands emphatically at the end of the sentence — the goal of the whole work.
• κατηχήθης (katēchēthēs) = aorist passive of katēcheō, "to instruct, inform" (English "catechize" derives from it). It may indicate formal instruction in the logoi* (accounts/words) or simply being informed about events.
There was, in the days of Herodes (Herod) king of Yehudah (Judea), a certain priest named Zecharyah (Zechariah), of the division of Aviyah, and his wife was of the daughters of Aharon (Aaron), and her name was Elisheva (Elizabeth).
• Ἐλισάβετ (Elisabet) = Elisheva (Hebrew: Elisheva, "my God is an oath / God is fullness"; the name of Aharon's wife, Ex 6:23). Familiar: Elizabeth.
• Ἡρῴδης (Hērōdēs) = Herodes. Familiar: Herod. Here Herod the Great (d. 4 BCE).
And both were righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
• δίκαιοι… ἄμεμπτοι (dikaioi… amemptoi) = "righteous… blameless." The pair, with "walking in all the commandments," is HB covenant language (cf. Noach, Gen 6:9; the description echoes Iyov/Job 1:1). It establishes that their childlessness is not* a sign of sin — sharpening the reversal to come.
And they had no child, because Elizabeth was barren, and both were advanced in their days.
• προβεβηκότες ἐν ταῖς ἡμέραις (probebēkotes en tais hēmerais*) = "advanced in their days" — a Semitic idiom (cf. Gen 18:11 LXX of Avraham and Sarah). The TT keeps the idiom rather than smoothing to "elderly."
And it happened, while he was serving as priest in the order of his division before God,
according to the custom of the priesthood, that it fell to him by lot to burn incense, having entered into the sanctuary of the Lord.
• ἔλαχε τοῦ θυμιᾶσαι (elache tou thymiasai) = "it fell to him by lot to burn incense." The incense offering (twice daily, Ex 30:7-8) in the naos (sanctuary/holy place) was assigned by lot; a priest might receive this privilege only once in a lifetime. ναός (naos) = the inner sanctuary, distinct from the wider temple complex (hieron*).
And the whole multitude of the people was praying outside at the hour of the incense offering.
And a messenger of the Lord appeared to him, standing at the right of the altar of incense.
And Zecharyah (Zechariah) was troubled, seeing this, and fear fell upon him.
• φόβος ἐπέπεσεν ἐπ' αὐτόν (phobos epepesen ep' auton*) = "fear fell upon him." The reaction of dread before a heavenly messenger is a fixed feature of the annunciation type-scene (cf. Dan 8:17, 10:7-9), answered by the standard "do not be afraid" (v.13).
But the messenger said to him, "Do not be afraid, Zecharyah (Zechariah), because your petition was heard, and your wife Elisheva (Elizabeth) will bear you a son, and you will call his name Yochanan (John).
• εἰσηκούσθη ἡ δέησίς σου (eisēkousthē hē deēsis sou*) = "your petition was heard." The aorist passive likely refers to long prayer for a child; some read it of prayer for Israel's redemption. The TT keeps "petition" without specifying its object.
And he will be joy and exultation to you, and many will rejoice at his birth.
• χαρὰ καὶ ἀγαλλίασις (chara kai agalliasis) = "joy and exultation." Agalliasis* is intense, often liturgical, rejoicing — the same root returns at v.44 (the baby leaps "in exultation") and v.47 (Mary's spirit "exulted").
For he will be great before the Lord, and he will not drink wine or strong drink, and he will be filled with the holy wind/spirit even from his mother's womb.
• πνεύματος ἁγίου (pneumatos hagiou) = "holy wind/spirit." Anarthrous; the TT adds the in italics and even for the emphatic "from the womb." Per locked glossary, pneuma* = wind/spirit (slash policy), avoiding the imported title "the Holy Spirit."
And many of the sons of Israel he will turn back to the Lord their God.
And he will go before him in the spirit and power of Eliyahu (Elijah), to turn back the hearts of fathers to children and the disobedient to the mindset of the righteous, to prepare for the Lord a people made ready."
And Zecharyah (Zechariah) said to the messenger, "By what will I know this? For I am old, and my wife is advanced in her days."
And the messenger, answering, said to him, "I am Gavriel (Gabriel), the one standing before God, and I was sent to speak to you and to bring you this good news.
• εὐαγγελίσασθαί σοι (euangelisasthai soi) = "to bring you good news." The verb (cognate with euangelion*, "good news/gospel") is frequent in Luke; here it is the messenger's announcement, not yet the proclaimed gospel of the kingdom.
And see, you will be silent and not able to speak until the day these things happen, because you did not believe my words, which will be fulfilled in their time."
And the people were waiting for Zecharyah (Zechariah), and they were marveling at his delay in the sanctuary.
• ἐθαύμαζον ἐν τῷ χρονίζειν (ethaumazon en tō chronizein*) = "they were marveling at his delaying." A prolonged stay in the sanctuary was unusual and could cause concern; the imperfect tenses convey ongoing waiting.
And coming out, he was not able to speak to them, and they realized that he had seen a vision in the sanctuary; and he was making signs to them, and remained mute.
• ὀπτασίαν (optasian*) = "vision, appearance." The crowd infers the encounter from his muteness and gestures. The word denotes a visual revelatory experience.
And it happened, when the days of his service were fulfilled, that he went away to his house.
• λειτουργίας (leitourgias*) = "public service, liturgy" — here the priestly temple duty (the source of English "liturgy"). His week of service complete, he returns home.
And after these days Elisheva (Elizabeth) his wife conceived, and she kept herself hidden five months, saying
• περιέκρυβεν ἑαυτὴν μῆνας πέντε (periekryben heautēn mēnas pente*) = "she hid herself five months." The reason is unstated — modesty, awe, or awaiting the public reversal of her disgrace (v.25). The TT does not supply a motive.
that "Thus the Lord has done for me in the days in which he looked upon me, to take away my disgrace among people."
And in the sixth month the messenger Gavriel (Gabriel) was sent from God to a town of the Galilee named Natseret (Nazareth),
to a virgin betrothed to a man whose name was Yosef (Joseph), of the house of David, and the name of the virgin was Miryam (Mary).
• παρθένον (parthenon) = "virgin." Unlike Matthew 1:23 (a quotation of Isa 7:14, where parthenos renders Hebrew almah), here Luke uses parthenos in plain narrative, twice, with no OT citation. The TT renders "virgin" without the slash, since no underlying almah* ambiguity is in play. Mary's own words in v.34 ("I do not know a man") confirm the sense.
• Μαριάμ (Mariam) = Miryam (Hebrew: Miryam). Familiar: Mary. The Davidic descent here attaches to Joseph ("of the house of David").
And coming in to her, he said, "Greetings, you having-been-favored one, the Lord is with you."
• ὁ κύριος μετὰ σοῦ (ho kyrios meta sou) = "the Lord is with you." The phrase echoes HB commissioning assurances (Judg 6:12 to Gid'on; Ruth 2:4). Per Option C, "the Lord" renders kyrios; referent: YHWH (Probable). The TT adds is* in italics (no copula in Greek).
But she was troubled at the word, and was considering what kind of greeting this might be.
• διεταράχθη… διελογίζετο (dietarachthē… dielogizeto) = "she was troubled… was reckoning/pondering." Like Zechariah (v.12), Mary is troubled — but her reaction is reflective ("what kind of greeting"), not fearful doubt. The imperfect dielogizeto* conveys ongoing inward deliberation (cf. 2:19).
And the messenger said to her, "Do not be afraid, Miryam (Mary), for you found favor with God.
• εὗρες χάριν παρὰ τῷ θεῷ (heures charin para tō theō) = "you found favor with God." Charis ("favor, grace") is the key term of the annunciation (cf. kecharitōmenē, v.28). "To find favor with/before God" is HB idiom (Noach, Gen 6:8; Mosheh, Ex 33:17 LXX). The TT renders charis* as "favor" in narrative.
And see, you will conceive in the womb and will bear a son, and you will call his name Yeshua (Jesus).
This one will be great and will be called Son of the Most High, and the Lord God will give to him the throne of David his father,
and he will reign over the house of Ya'aqov (Jacob) into the ages, and of his kingdom there will be no end."
And Miryam (Mary) said to the messenger, "How will this be, since I do not know a man?"
• ἄνδρα οὐ γινώσκω (andra ou ginōskō) = "I do not know a man" — present tense, the Semitic sexual sense of ginōskō* (cf. Gen 4:1 LXX). It confirms her present virginity; the TT preserves the idiom rather than paraphrasing.
And answering, the messenger said to her, "The holy wind/spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one being born will be called holy, the Son of God.
And see, Elisheva (Elizabeth) your relative — she also has conceived a son in her old age, and this is the sixth month for her who was called barren;
• ἡ συγγενίς σου (hē syngenis sou*) = "your relative/kinswoman." The exact relationship is unstated; "cousin" is later tradition, not the text. Elizabeth is of priestly (Aharon) descent (v.5), which has prompted discussion about Mary's lineage; the TT keeps the unspecified "relative."
because nothing will be impossible with God."
And Miryam (Mary) said, "See, the female servant of the Lord; may it happen to me according to your word." And the messenger went away from her.
• ἡ δούλη κυρίου (hē doulē kyriou) = "the female servant/slave of the Lord." Doulē is the feminine of doulos ("slave, bondservant"); the TT marks female in italics for the gendered noun and resists softening to "handmaid." It returns at v.48 ("the lowliness of his female servant"). Referent of kyrios*: YHWH (Probable).
• γένοιτό μοι (genoito moi) = "may it happen to me" — optative of ginomai*, expressing acceptance/consent (not a passive resignation). Mary's response contrasts with Zechariah's doubt.
And Miryam (Mary), rising up in those days, went into the hill country with haste, to a town of Yehudah (Judah),
and she entered into the house of Zecharyah (Zechariah) and greeted Elisheva (Elizabeth).
• ἠσπάσατο (ēspasato) = "she greeted/embraced." The greeting (aspasmos*, v.41, 44) is the trigger for the unborn child's leap — the narrative pivot of the visitation scene.
And it happened, when Elisheva (Elizabeth) heard the greeting of Miryam (Mary), that the baby leaped in her womb, and Elizabeth was filled with the holy wind/spirit,
and she called out with a great cry and said, "Blessed are you among women, and blessed is the fruit of your womb.
• εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē sy en gynaixin) = "blessed are you among women" — a Semitic superlative ("most blessed of women"; cf. Yael, Judg 5:24; Yehudit/Judith 13:18 LXX). Eulogēmenē = "spoken-well-of, blessed." The TT adds are/is* in italics (no copula).
And from where is this to me, that the mother of my lord should come to me?
For see, when the sound of your greeting came into my ears, the baby leaped in exultation in my womb.
• ἐν ἀγαλλιάσει (en agalliasei*) = "in exultation." The same intense-joy root as v.14 and v.47, tying John's prenatal leap to the chapter's joy motif. Elizabeth interprets the leap as the child's joy.
And blessed is she who believed that there will be a fulfillment of the things spoken to her from the Lord."
And Miryam (Mary) said, "My soul magnifies the Lord,
and my spirit exulted in God my savior,
• τῷ θεῷ τῷ σωτῆρί μου (tō theō tō sōtēri mou) = "God my savior." Sōtēr ("savior, deliverer") here is God; the cognate sōtēria ("salvation") recurs in the Benedictus (vv.69, 71, 77). The aorist ēgalliasen ("exulted") may be a Semitic-style past-as-present (translation-Greek of the Hebrew perfect). → See Glossary, sōtēr*.
because he looked upon the lowliness of his female servant. For see, from now on all generations will call me blessed,
because the Mighty One did great things for me, and holy is his name,
• ὁ δυνατός… ἅγιον τὸ ὄνομα αὐτοῦ (ho dynatos… hagion to onoma autou) = "the Mighty One… holy is his name." Echoes Ps 111:9 (Eng. 110:9 LXX, "holy and awesome is his name") and Deut 10:21. The TT supplies One and is* in italics. Referent: YHWH (Probable).
and his mercy is for generations and generations to those who fear him.
He did a mighty deed with his arm; he scattered the proud in the thought of their heart.
• ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ (epoiēsen kratos en brachioni autou) = "he did a mighty deed* with his arm." "The arm of YHWH" is HB imagery for saving power (Ex 6:6, Ps 89:11). The series of aorists (vv.51-53) may be gnomic (timeless truths) or prophetic-past (the reversal as already accomplished); the TT keeps the past tense and notes the ambiguity. [grammatical — POSSIBLE]
He pulled down rulers from thrones and lifted up the lowly;
the hungry he filled with good things, and the rich he sent away empty.
He helped Israel his servant, to remember mercy,
just as he spoke to our fathers, to Avraham (Abraham) and to his seed, into the age."
And Miryam (Mary) remained with her about three months, and returned to her house.
And the time was fulfilled for Elisheva (Elizabeth) to give birth, and she bore a son.
• ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν (eplēsthē ho chronos tou tekein) = "the time was fulfilled for her to bear." Septuagintal phrasing (cf. Gen 25:24 LXX of Rivqah). The fulfillment motif (plēthō/plēroō*) runs through the chapter.
And her neighbors and relatives heard that the Lord had magnified his mercy with her, and they were rejoicing with her.
• ἐμεγάλυνεν… τὸ ἔλεος αὐτοῦ (emegalynen… to eleos autou) = "magnified his mercy." Megalynō echoes Mary's "magnifies" (v.46); eleos ("mercy/chesed") ties to the canticles. Referent of kyrios*: YHWH (Probable).
And it happened on the eighth day that they came to circumcise the child, and they were calling him by the name of his father, Zecharyah (Zechariah).
And his mother, answering, said, "No; rather he will be called Yochanan (John)."
And they said to her, "There is no one of your kindred who is called by this name."
And they were making signs to his father as to what he might want him to be called.
And asking for a writing tablet, he wrote, saying, "Yochanan (John) is his name." And they all marveled.
• πινακίδιον (pinakidion*) = "small writing tablet" (wax-coated). Ἰωάννης ἐστὶν ὄνομα αὐτοῦ = "John is his name" — present tense, as if already settled by divine decree. Zechariah's written agreement with Elizabeth resolves the dispute and prompts amazement.
And his mouth was opened immediately, and his tongue loosed, and he was speaking, blessing God.
And fear came upon all who lived around them, and in the whole hill country of Yehudah (Judea) all these matters were being talked about,
• ἐγένετο… φόβος… διελαλεῖτο πάντα τὰ ῥήματα ταῦτα (egeneto… phobos… dielaleito panta ta rhēmata tauta) = "fear came… all these matters were being talked about." Phobos ("fear, awe") is the proper response to divine action (cf. v.12). Rhēmata = "words/matters" (Semitic devarim*). The TT keeps "matters."
and all who heard them laid them up in their heart, saying, "What then will this child be?" For the hand of the Lord was with him.
• χεὶρ κυρίου ἦν μετ' αὐτοῦ (cheir kyriou ēn met' autou) = "the hand of the* Lord was with him." HB idiom for divine power and protection (cf. 1 Sam 3:19 of Shemu'el). Per Option C, "the Lord" = YHWH (Probable). "Laid up in their heart" echoes the same verb used of Mary (2:19, 2:51).
And Zecharyah (Zechariah) his father was filled with the holy wind/spirit and prophesied, saying,
• ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν (eplēsthē pneumatos hagiou kai eprophēteusen*) = "was filled with holy wind/spirit and prophesied." The same "filled" verb describes Elizabeth (v.41) and is anticipated for John (v.15) — the wind/spirit empowers human speech, which remains human (not divine-marked).
"Blessed be the Lord, the God of Israel, because he looked upon and made redemption for his people,
• ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ (epoiēsen lytrōsin tō laō autou) = "made redemption for his people." Lytrōsis ("ransom, redemption") evokes the Exodus deliverance (cf. Ps 111:9). "Looked upon" (epeskepsato*) is HB visitation language for God's saving intervention.
and raised up a horn of salvation for us in the house of David his servant,
just as he spoke through the mouth of his holy prophets from of old,
salvation from our enemies and from the hand of all who hate us,
to do mercy with our fathers and to remember his holy covenant,
• ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ (poiēsai eleos meta tōn paterōn hēmōn kai mnēsthēnai diathēkēs hagias autou) = "to do mercy with our fathers and to remember his holy covenant." Diathēkē = "covenant" (LXX for berit). The doublet "mercy… covenant" restates the chesed* theme of the Magnificat (v.50).
the oath that he swore to Avraham (Abraham) our father, to grant to us
that, rescued from the hand of enemies, we might serve him without fear,
• ἀφόβως… λατρεύειν αὐτῷ (aphobōs… latreuein autō) = "to serve him without fear." Latreuō = cultic/religious service, worship. The goal of deliverance is unhindered worship — the political and the cultic held together. The TT supplies we* in italics for the implied subject of the infinitive.
in holiness and righteousness before him all our days.
• ἐν ὁσιότητι καὶ δικαιοσύνῃ (en hosiotēti kai dikaiosynē) = "in holiness and righteousness." A standard pairing for covenant faithfulness; dikaiosynē ("righteousness") ties back to the description of Zechariah and Elizabeth as dikaioi* (v.6). "All our days" closes the purpose clause.
And you, child, will be called a prophet of the Most High, for you will go before the Lord to prepare his ways,
to give knowledge of salvation to his people in the release of their sins,
• ἐν ἀφέσει ἁμαρτιῶν αὐτῶν (en aphesei hamartiōn autōn) = "in the release of their sins." Aphesis = "release, letting-go, forgiveness" (per locked glossary, "release" preserving the root sense, cf. apolyō* in Matt 1:19). Salvation is here defined as the release of sins — anticipating John's ministry (3:3). The TT keeps "release."
through the tender mercy of our God, in which the rising/dawn from on high will look upon us,
• διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν (dia splanchna eleous theou hēmōn) = "through the tender mercy (lit. 'bowels of mercy') of our God." Splanchna = the inner organs, the seat of compassion in Semitic idiom (cf. rachamim). The TT renders the sense ("tender mercy") and notes the visceral idiom. → see Glossary, splanchna*.
to shine upon those sitting in darkness and in the shadow of death, to guide our feet into the way of peace."
And the child grew and was strengthened in spirit, and he was in the wilderness places until the day of his showing to Israel.
Glossary
Supplementary — patterns across the chapter
CROSS-CHAPTER TRACKING (HB -> Luke)
| Element | 1 Samuel 1-2 (Hannah) | Luke 1 (Elizabeth / Mary) |
|---|---|---|
| Barrenness | Hannah barren, reproached (1:2-7) | Elizabeth barren, "disgrace" removed (1:7, 25) |
| Vow / petition | "look upon the lowliness of your female servant" (1:11) | "looked upon the lowliness of his female servant" (1:48) |
| Song of reversal | "the bows of the mighty are broken… the hungry cease to hunger" (2:4-5) | "pulled down rulers… filled the hungry" (1:52-53) |
| Child dedicated | Shemu'el given to YHWH, grows before him (2:21, 26) | John grows and is strengthened in spirit (1:80) |
The Magnificat is modeled on Hannah's song; both celebrate a divine reversal centered on a child given against the odds.
Gen 18 -> Luke 1:37 — "nothing impossible with God":
| Element | Gen 18 (Sarah) | Luke 1:37 |
|---|---|---|
| Aged, barren | Sarah past childbearing (18:11) | Elizabeth "advanced in days," barren (1:7, 18) |
| Divine word | "Is anything impossible (adynatēsei) with God?" (18:14 LXX) | "Nothing/no word will be impossible (adynatēsei) with God" (1:37) |
| Promise of a son | Yitschaq promised | John and Yeshua announced |
The Gabriel oracle to Mary quotes the Sarah promise nearly verbatim from the LXX, binding the new births to the Abrahamic line.
Mal 3:1, 3:23-24 / Isa 40:3 -> Luke 1:17, 76 — John as the returning Eliyahu (Elijah):
| Element | Malachi / Isaiah | Luke 1 |
|---|---|---|
| Forerunner | "I send my messenger to prepare the way before me" (Mal 3:1) | "you will go before the Lord to prepare his ways" (1:76) |
| Elijah | "I send Eliyahu… he will turn the hearts of fathers to children" (Mal 3:23-24) | "in the spirit and power of Elijah… to turn back hearts of fathers to children" (1:17) |
| Way prepared | "prepare the way of YHWH" (Isa 40:3) | "to prepare for the Lord a people made ready" (1:17) |
Luke casts John as the prophesied Elijah-figure; the source texts speak of YHWH, while the Gospel fuses the referent toward Yeshua — the TT preserves the fusion (Rule 13: Possible).
2 Sam 7 / Ps 18, 132 -> Luke 1:32-33, 69 — Davidic throne and "horn of salvation":
| Element | 2 Sam 7 / Psalms | Luke 1 |
|---|---|---|
| Eternal throne | "I will establish his throne forever" (2 Sam 7:13) | "the throne of David his father… no end" (1:32-33) |
| Horn for David | "I will make a horn sprout for David" (Ps 132:17) | "raised up a horn of salvation… in the house of David" (1:69) |
| House / kingdom | "your house and your kingdom" (2 Sam 7:16) | "reign over the house of Jacob into the ages" (1:33) |
Both annunciation and Benedictus root the child's destiny in the Davidic covenant and its psalms of royal victory.
Gen 22:16-18 / Gen 17:7 -> Luke 1:55, 72-73 — the oath to Avraham (Abraham):
| Element | Genesis | Luke 1 |
|---|---|---|
| Sworn oath | "by myself I have sworn" (22:16) | "the oath that he swore to Abraham our father" (1:73) |
| To the seed | "to your seed" (22:17-18; 17:7) | "to Abraham and to his seed, into the age" (1:55) |
| Covenant kept | everlasting covenant (17:7) | "to remember his holy covenant" (1:72) |
Both canticles ground the salvation they celebrate in the Abrahamic covenant and its sworn oath, not only the Davidic promise.
END OF LUKE 1 — THE TRANSPARENT TRANSLATION (ENGLISH)
"A translation with nothing hidden."