Luke 1:5-25, 57-80

^I “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
^II “King” = Basileus. Probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is king, emperor, or sovereign.
^III “Herod” = Herodes. Perhaps from heros (hero, warrior) + oide (song, ode, legend, tale); {from aoide (song, ode, legend, tale); {from aeido (to sing) + e (this is added to verbs to make them nouns)}} OR from hera (Hera) + oide (same as above). This is Herod, perhaps “hero’s song,” “Hera’s song,” or “heroic.” See https://en.wiktionary.org/wiki/Herod
^IV “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.

^V “was” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^VI “priest” = hiereus. From hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god). This is a priest, used for Jewish and Gentile priests.
^VII “named” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
^VIII “Zechariah” = Zacharias. 11x in NT. From Hebrew Zekaryah (Zechariah, “the Lord has remembered”); {from zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (proper name of the God of Israel; God, Lord; the self-existent or eternal one); from havah (to become) or hayah (to be, become, happen)}}. This is Zechariah, Zacharias, meaning “the Lord has remembered.”

^IX “order” = ephemeria. Related to “days” in v5. 2x in NT. From ephemeros (daily, for a day, ephemeral); {from epi (on, upon, what is fitting) + hemera (see note I above)}. This is a class, course, rotation.
^X “Abijah” = Abia. Related to “Zechariah” in v5. 3x in NT. From Hebrew Abiyyah (Abiyyah, meaning “the Lord is my father” or “worshipper of the Lord”); {from ab (father, ancestor, grandfather; father in a literal or figurative sense) + Yah (see note VIII above)}. This is Abijah or Abia, meaning “the Lord is my father” or “worshipper of the Lord.”
^XI “wife” = gune. Related to “was” in v5. Perhaps from ginomai (see note V above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.

^XII “daughters” = thugater. This is daughter, a related female or one who lives with you.
^XIII “Aaron” = Aaron. 5x in NT– 3x in Hebrews. From Hebrew Aharon (Aaron); {derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain}. This is Aaron. See https://en.wiktionary.org/wiki/Aaron
^XIV “Elizabeth” = Elisabet. 9x in NT. From Hebrew Elisheba (Elisheba, “God is an oath”); {from El (God or god) + sheba (seven – the number of perfection/sacred fullness); {from shaba (to swear, curse, vow, make a covenant; properly, to be complete; this is to seven oneself – as in affirming something so strongly it is as though it were said seven times)}}. This is Elizabeth or Elisabet, meaning “God is an oath.”

^XV “were” = eimi. This is to be, exist.
^XVI “righteous” = dikaios. From dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is correct, righteous, just, or a righteous person. It implies innocent or conforming to God’s standard of justice.
^XVII “before” = enantion. 5x in NT. From enantios (opposite; figuratively, an adversary); {from en (in, on, at, by, with) + antios (set against)} OR from enanti (before); {from en (in, on, at, by, with) + anti (opposite, instead of, against)}.  This is in the presence of.
^XVIII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

^XIX “living” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
^XX “blamelessly” = amemptos. 5x in NT. From a (not, without) + memphomai (to blame, be disgraceful; be rejected due to doing bad things); {from mempteos (rejected because one has been condemned)}. This is blameless, without fault, irreproachable, free of defect. So, this is one who is morally pure.
^XXI “all” = pas. This is all or every.
^XXII “commandments” = entole. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.

^XXIII “regulations” = dikaioma. Related to “righteous” in v6. 10x in NT. From dikaioo (to be righteous, plead the cause of, justify, acquit; properly, approved, particularly carrying the weight of a legal judgment; upright, render just or innocent); from dikaios (see note XVI above). This is justification or righteousness – it can be a second chance for a criminal, a verdict for or against, an act that is legally proper, or a statute or decision. It is something pronounced righteous by God.
^XXIV “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
^XXV “had” = eimi. Same as “were” in v6. See note XV above.
^XXVI “children” = teknon. From tikto (to beget, bring forth, produce). This is a child, descendant, or inhabitant.

^XXVII “barren” = steira. 5x in NT. From steiros (barren) OR from stereos (hard, solid, steadfast, sure, stable; solid in a literal or figurative sense). This is barren or sterile. It may be from the root as stiff or not natural. This is the root that “sterile” comes from.
^XXVIII “getting on” = probaino. Related to “King” in v5. 5x in NT. From pro (before, ahead, earlier than, above) + the same as basis (see note II above). This is to go forward literally or to advance in years.
^XXIX “years” = hemera. Same as “days” in v5. See note I above.
^XXX {untranslated} = ginomai. Same as “was” in v5. See note V above.
^XXXI “serving as priest” = hierateuo. Related to “priest” in v5. 1x in NT. From hiereus (see note VI above). This is to work as a priest.
^XXXII “before” = enanti. 2x in OT. See note XVII above.

^XXXIII “section’s” = ephemeria. Same as “order” in v5. See note IX above.
^XXXIV “turn of duty” = taxis. 9x in NT. From tasso (to arrange, appoint, determine). This is order, arrangement, position, discipline, being orderly, approval, morale. It is used in military settings to describe rank. Later included indication of dignity or character. It is part of the root of the word “taxonomy.”
^XXXV “chosen by lot” = lagchano. 4x in NT. This is to choose by lot, to receive, determine.
^XXXVI “custom” = ethos. 12x in NT. From etho (custom, what is customary). This is custom habit, rite – also, doing something that the law requires. It can be an unwritten custom, acting in accordance with tradition.
^XXXVII “priesthood” = hierateia. Related to “priest” in v5 & “serving as priest” in v8. 2x in NT. From hierateuo (see note XXXI above). This is priesthood or a priest’s duty.

^XXXVIII “enter” = eiserchomai. From eis (to, into, for, among) + erchomai (to come, go). This is to go in in a literal or figurative sense.
^XXXIX “sanctuary” = naos. From naio (to dwell, inhabit). This is a place for God (or a god) to live – a sanctuary, shrine, or temple. It is a place for God or a god to manifest. For the Jewish Temple, it is used of the Temple itself and the two inner chambers.
^XL “offer incense” = thumiao. 1x in NT. From thuo (to breathe violently, seethe, rage; properly, to rush as breathing heavy; so smoke as in offering an animal sacrifice by fire; by extension, killing or slaying in general). This is to burn incense.
^XLI “time” = hora. This is a set time or period, an hour, instant, or season. This is where the word “hour” comes from.
^XLII “incense offering” = thumiama. Related to “offer incense” in v9. 6x in NT– 2x when the birth of John the Baptist is Foretold in Luke 1 & 4x in heaven in Revelation. From thumiao (see note XL above). This is incense or an odor. It is incense as part of worship – the object or the act of burning.

^XLIII “whole” = pas. Same as “all” in v6. See note XXI above.
^XLIV “assembly” = plethos. From pletho (to fill, accomplish, supply; to fill to maximum capacity). This is fullness, multitude, great number.
^XLV “people” = laos. This is the people or crowd – often used for the chosen people. This is where the word “laity” comes from.
^XLVI “praying” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.

^XLVII “appeared” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
^XLVIII “angel” = aggelos. Probably from ago (to lead, bring, carry, guide) + agele (flock, herd, drove); {also from ago (see above)}. This is angel or messenger. Properly, it is one sent with news or to perform a specific task. This messenger can be human or an angel from heaven. More commonly, it is used for angels in the New Testament.
^XLIX “standing” = histemi. This is to stand, place, establish, appoint, stand ready, be steadfast.

^L “right side” = dexios. Perhaps from dechomai (to warmly receive, be ready for what is offered, take, accept, or welcome; to receive in a literal or figurative sense). This is right, right side, or the right hand.
^LI “altar” = thusiasterion. Related to “offer incense” in v9 & “incense offering” in v10. From thusia (a sacrifice or offering; the act of sacrifice or the thig being sacrificed; a sacrifice in a literal or figurative sense.); from thuo (see note XL above). This is altar that is used for sacrifice.
^LII “incense” = thumiama. Same as “incense offering” in v10. See note XLII above.

^LIII “saw” = horao. Same as “appeared” in v11. See note XLVII above.
^LIV “was terrified” = tarasso. 18x in NT. This is trouble, agitate, stir up. It is motion back and forth, creating inner turmoil or confusion, roiling water.
^LV “fear” = phobos. From phebomai (to flee, withdraw, be put to flight). This is panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect.
^LVI “overwhelmed” = epipipto. 11x in NT. From epi (on, upon, to, against, what is fitting) + pipto (to fall in a literal or figurative sense). This is fall upon. It could be in the sense of pressing in on, being seized with fear, being embraced (as in the parable of the prodigal son in Luke 15:20), bending over, being insulted, or the Spirit falling on people. So, it is coming upon someone with more or less affection or violence.

^LVII “said” = eiron. This is to speak say, answer, command.
^LVIII “be afraid” = phobeo. Related to “fear” in v12. From phobos (see note LV above). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
^LIX “prayer” = deesis. 18x in NT. From deomai (having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request); from deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited). This is a request coming from a deep personal need or want. So, it is supplication or prayer.
^LX “heard” = eisakouo. 5x in NT. From eis (to, into, for, among) + akouo (listen, hear, understand through hearing). This is hearing deeply and intentionally. It can also mean to obey, heed, or comply – understanding prompting action.

^LXI “bear” = gennao. Related to “was” and “wife” in v5. From genna (descent, birth); from genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note V above). This is to beget, give birth to, or bring forth. Properly, it refers to procreation by the father, but was used of the mother by extension. Figuratively, this can mean to regenerate.
^LXII “son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
^LXIII “name” = kaleo + ho + onoma + autos. Literally, “call his name.” Kaleo is related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud. Onoma is the same as “named” in v5. See note VII above.
^LXIV “John” = Ioannes. Related to “Zechariah” and “Abijah” in v5. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note VIII above) + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”

^LXV “have” = eimi. Same as “were” in v6. See note XV above.
^LXVI “joy” = chara. From chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.
^LXVII “gladness” = agalliasis. 5x in NT. From agalliao (joy that prompts you to jump up. It is a full body experience of joy: exulting, rejoicing, or even boasting from joy); from agallomai (to exalt, make glorious) {from agan (much, very) + hallomai (to leap or leap up; when referring to water, springing up or bubbling up; to jump or figuratively to gush)}. This is exultation, wild joy, exhilaration, gladness, or welcome.

^LXVIII “many” = polus. This is much, often, plenteous – a large number or a great extent.
^LXIX “rejoice” = chairo. Related to “joy” in v14. See note LXVI above.
^LXX “birth” = genesis. Related to “was” and “wife” in v5 & “bear” in v13. 5x in NT. From ginomai (see note V above). This is origin, lineage, birth, genealogy, or life. It can be figurative for nature. This is where the word “genesis” comes from.
^LXXI “great” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
^LXXII “in the sight of” = enopios. Related to “appeared” in v11. From en (in, on, at, by, with) + ops (eye, face); {from optanomai (to appear, be seen); from horao (see note XLVII above)}. This is literally “in sight of.” It means before in a literal or figurative sense.

^LXXIII “drink” = pino. This is to drink, literally or figuratively.
^LXXIV “wine” = oinos. Perhaps from Hebrew yayin (wine; root means to effervesce). This is wine. It is where the word “oenophile” comes from.
^LXXV “strong drink” = sikera. 1x in NT. From Hebrew shekar (some kind of alcoholic drink or someone who is a drunk); from shakar (to intoxicate, to be satisfied with drink; can also figuratively refer to influence). This is a fermented, not distilled, alcohol. It would be made from fruit, grain, or honey. It was a very strong drink.
^LXXVI “before his birth” = ek + koilia + meter + autos. Literally “from his mother’s womb.” Koilia is from koilos (hollow). This is belly or organs in the abdomen. So, it could be stomach, womb, or heart. Figuratively, this refers to one’s inner self. Meter is mother in a literal or figurative sense.

^LXXVII “filled” = pleitho. This is to fill to the highest level possible – to accomplish, supply, or complete.
^LXXVIII “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
^LXXIX “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

^LXXX “turn” = epistrepho. From epi (on, upon, among, what is fitting) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn, return, or come again. It can also mean to revert. It is turning in a literal or figurative sense – also a moral turning.
^LXXXI “people” = huios. Same as “son” in v13. See note LXII above.
^LXXXII “Israel” = Israel. Related to “Elizabeth” in v5. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XIV above)}. This is Israel the people and the land.

^LXXXIII “spirit” = pneuma. Same as “Spirit” in v15. See note LXXIX above.
^LXXXIV “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
^LXXXV “Elijah” = Elias. Related to “Zechariah” and “Abijah” in v5 & “John” in v13 & to “Elizabeth” in v5 & “Israel” in v16. From Hebrew Eliyyah (Elijah); {from El (see note XIV above) + Yah (see note VIII above)}. This is Elijah, “The Lord is God.”
^LXXXVI “go” = proerchomai. Related to “enter” in v9. 9x in NT. From pro (before, earlier than, ahead, prior) + erchomai (see note XXXVIII above). This is to go further, go before, walk along, go on ahead. It can refer to before in location or in time.
^LXXXVII “before” = enopios. Same as “in the sight of” in v15. See note LXXII above.

^LXXXVIII “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
^LXXXIX “parents” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
^XC “disobedient” = apeithes. 6x in NT. From a (not, without) + peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is literally not believing or deciding not to be persuaded. So, it implies disobedience or rebellion.
^XCI “wisdom” = phronesis. 2x in NT. From phroneo (to have understanding, think, care for, have a predisposition to a notion); from phren (literally the diaphragm; used figuratively for heart, thought, or understanding; personal outlook we use to decide our actions, general outlook); may be from phrao (to rein in, curb). This is understanding, practical wisdom, insight. This word implies moral insight.

^XCII “make ready” = hetoimazo. From hetoimos (make ready, be ready because of being prepared, standing by, adjusted; ready to meet some opportunity or challenge). This is to prepare or provide.
^XCIII “people” = laos. Same as “people” in v10. See note XLV above.
^XCIV “prepared” = kataskeuazo. 11x in NT. From kata (down, against, among, throughout) + skeuazo (to prepare using a tool); {from skeuos (tool, container, property, goods)}. This is to prepare, build, or ordain. It denotes preparing with the use of tools and with skill.
^XCV “know” = ginosko. Related to “named” in v5. See note VII above.
^XCVI “old man” = presbutes. 3x in NT. From the same as presbuteros (an elder as one of the Sanhedrin and also in the Christian assembly in the early church); from presbus (old man). This is an old man or an ambassador.

^XCVII “replied” = apokrinomai. From apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
^XCVIII {untranslated} = eiron. Same as “said” in v13. See note LVII above.
^XCIX “Gabriel” = Gabriel. Related to “Elizabeth” in v5 & “Israel” in v16 & “Elijah” in v17. 2x in NT. From Hebrew Gabriel (Gabriel “man of God”; an archangel); {from geber (man, warrior, a person generally, or a valiant person); {from gabar (to be strong or mighty; to prevail or to be insolent)} + El (see note XIV above)}. This is Gabriel, “man of God,” an archangel.
^C “stand” = paristemi. Related to “standing” in v11. From para (from beside, by) + histemi (see note XLIX above). This is literally to place by stand. It can mean to present, exhibit, appear, bring, stand by, or prove. It can also mean to be ready, to assist, to yield, or to commend.

^CI “in the presence of” = enopios. Same as “in the sight of” in v15. See note LXXII above.
^CII “sent” = apostello. Related to “standing” in v11 & “stand” in v19. From apo (from, away from) + stello (to send, set, arrange, prepare, gather up); {probably from histemi (see note XLIX above)}. This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
^CIII “speak” = laleo. From lalos (talkative). This is to talk, say, or preach.
^CIV “bring…good news” = euaggelizo. Related to “angel” in v11. From eu (well, good, rightly) + aggelos (see note XLVIII above). This is evangelize – literally to preach the good news. It can be those who hear the news, the news, or a way to say gospel.

^CV “now” = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
^CVI “believe” = pisteuo. Related to “disobedient” in v17. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (see note XC above). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
^CVII “words” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

^CVIII “fulfilled” = pleroo. Related to “assembly” in v10. From pleres (to be full, complete, abounding in, occupied with); akin to pletho (see note XLIV above). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
^CIX “time” = kairos. This is season, opportunity, occasion. The word chronos is used for chronological time. Kairos is used for spiritually significant time – the right time or appointed time.
^CX “become” = eimi. Same as “were” in v6. See note XV above.
^CXI “mute” = siopao. 10x in NT. From siope (silence or muteness). This is to be silent whether by choice or not. Figuratively, this is being calm as water, keeping one’s peace.
^CXII “unable” = me + dunamai. Dunamai is related to “power” in v17. See note LXXXIV above.
^CXIII “occur” = ginomai. Same as “was” in v5. See note V above.

^CXIV “people” = laos. Same as “people” in v10. See note XLV above.
^CXV “waiting for” = prosdokao. 16x in NT. From pros (at, to, toward, with) + dokeuo (to watch). This is to await, anticipate, expect, look for.
^CXVI “wondering” = thaumazo. From thauma (a wonder or marvel; used abstractly for wonderment or amazement; something that evokes emotional astonishment); may be from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance). This is to marvel, wonder, or admire. To be amazed out of one’s senses or be awestruck. Being astonished and starting to contemplate what was beheld. This root is where the word “theatre” comes from.
^CXVII “delay” = chronizo. 5x in NT. From chronos (time in the chronological sense, quantitative time, a duration of time). This is to take time, delay, linger.

^CXVIII “come out” = exerchomai. Related to “enter” in v9 & “go” in v17. From ek (from, from out of) + erchomai (see note XXXVIII above). This is to go out, depart, escape, proceed from, spread news abroad.
^CXIX “realized” = epiginosko. Related to “named” in v5 & “know” in v18. From epi (on, upon, what is fitting) + ginosko (see note VII above). This is to perceive, discern, acknowledge, recognize, know exactly because of direct interaction.
^CXX “vision” = optasia. Related to “appeared” in v11 & “in the sight of” in v15. 4x in NT. From optazomai (to be seen) OR from optanomai (see note LXXII above). This is a vision or apparition.

^CXXI “kept” = eimi. Same as “were” in v6. See note XV above.
^CXXII “motioning” = dianeuo. 1x in NT. From dia (through, across to the other side, thoroughly) + neuo (to nod, to signal). This is to motion to, to nod or wink. It is to wordlessly express yourself.
^CXXIII “remained” = diameno. 5x in NT. From dia (through, because of, across, thoroughly) + meno (to stay, abide, wait, endure). This is to remain or continue.
^CXXIV “unable to speak” = kophos. 14x in NT. Perhaps from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is literally blunted or dull. Figuratively, it can be deaf or mute or a person who is deaf or mute.

^CXXV {untranslated} = ginomai. Same as “was” in v5. See note V above.
^CXXVI “time” = hemera. Same as “days” in v5. See note I above.
^CXXVII “service” = leitourgia. Related to “people” in v10. 6x in NT. From leitourgeo (to minister or serve the public in an authorized capacity; to act in a charitable capacity); from leitourgos (minister, servant; used for a public official or for one who works in a temple; broadly, it is one in public service, whether civic or religious); {from laos (see note XLV above) + ergon (work, task, action, employment); {from erdo (to do)}}. This is service, ministry, offering, worship. It can be used for any kind of public service – an official – or particularly as one who exercises the priestly office.

^CXXVIII “was ended” = pleitho. Same as “filled” in v15. See note LXXVII above.
^CXXIX “returned” = aperchomai. Related to “enter” in v9 & “go” in v17 & “come out” in v22. From apo (from, away from) + erchomai (see note XXXVIII above). This is to depart, follow, or go off in a literal or figurative sense.
^CXXX “home” = oikos. This is house – the building, the household, the family, descendants, the temple.
^CXXXI “conceived” = sullambano. 16x in NT. From sun (with, together with) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is to take, take part in, conceive, help. It can also be clasp or seize as to arrest or take hold of someone.
^CXXXII “five” = pente. This is five. It may be symbolically associated with the Temple or redemption.
^CXXXIII “remained in seclusion” = perikrupto. 1x in NT. From peri (about, concerning, all around, encompassing) + krupto (to hide by covering, secret, hidden things). This is to hide by being totally concealed.

^CXXXIV “said” = lego. Related to “words” in v20. See note CVII above.
^CXXXV “done” = poieo. This is to make, do, act, construct, abide, or cause.
^CXXXVI “time” = hemera. Same as “days” in v5. See note I above.
^CXXXVII “looked favorably” = epeidon. Related to “now” in v20. 2x in NT. From epi (on, upon, what is fitting) + eidos (form, shape, sight, appearance); {from eido (see note CV above)}. This is to behold. It can be to look un with favor or not.
^CXXXVIII “took away” = aphaireo. 10x in NT. From apo (from, away from) + haireo (to take, choose, or prefer) {probably related to airo (raise, take up, lift, remove)}. This is remove, take away, cut in a literal or figurative sense.
^CXXXIX “disgrace” = oneidos. Related to “named” in v5 & “know” in v18 & “realized” in v22. 1x in NT. Perhaps related to onoma (see note VII above). This is a personal disgrace that leads to harm to one’s reputation. It is a taunt or reproach.
^CXL “people” = anthropos. Related to “appeared” in v11 & “in the sight of” in v15 & “vision” in v22. Probably from aner (man, male, husband) + ops (see note LXXII above). This is human, humankind. Used for all genders.

^CXLI “time” = chronos. Related to “delay” in v21. See note CXVII above.
^CXLII “came” = pleitho. Same as “filled” in v15. See note LXXVII above.
^CXLIII “give birth” = tikto. Related to “children” in v7. 18x in NT. See note XXVI above.
^CXLIV “neighbors” = perioikos. Related to “home” in v23. 1x in NT. From peri (about, concerning, all around, encompassing) + oikos (see note CXXX above). This is one who lives around, i.e. a neighbor.
^CXLV “relatives” = suggenes. Related to “was” and “wife” in v5 & “bear” in v13 & “birth” in v14. 12x in NT. From sun (with, together with) + genos (see note LXI above). This is relative, kinsman, offspring, or otherwise someone from the same stock. It can also be used for a fellow countryman.

^CXLVI “heard” = akouo. Related to “heard” in v13. See note LX above.
^CXLVII “shown…great” = megaluno. Related to “great” in v15. 8x in NT. From megas (see note LXXI above). This is the same word used in Mary’s song of praise in Luke 1:46 “my soul magnifies the Lord.” This is to make great, increase, extoll, magnify. It is increase in a literal or figurative sense.
^CXLVIII “mercy” = eleos. This is mercy, pity, tender mercy, or compassion, whether from humans or from God. This is mercy, generally understood in action by word or deed. When we sing or say “kyrie eleison” (Lord, have mercy), it is related to this word.
^CXLIX “rejoiced with” = sugchairo. Related to “joy” and “rejoice” in v14. 7x in NT. From sun (with, together with) + chairo (See note LXVI above). This is to share joy or rejoice together.

^CL {untranslated} = ginomai. Same as “was” in v5. See note V above.
^CLI “eighth” = ogdoos. 5x in NT. From okto (eight). This is eighth.
^CLII “came” = erchomai. Related to “enter” in v9 & “go” in v17 & “come out” in v22 & “returned” in v23. See note XXXVIII above
^CLIII “circumcise” = peritemno. 18x in NT. From peri (about, concerning, all around, encompassing) + same as tomos or tomoteros (sharp or keener); {from temno (to cut as with a single slice)}. This is to circumcise – literally to cut around.
^CLIV “child” = paidion. From pais (child, youth, servant, slave); perhaps from paio (to strike or sting). This is a child as one who is still being educated or trained. Perhaps one seven years old or younger. Used figuratively for an immature Christian.

^CLV “name” = kaleo. Same as “name” in v13. See note LXIII above.
^CLVI {untranslated} = onoma. Literally, “name of.” Same as “named” in v5. See note VII above.
^CLVII “father” = pater. Same as “parents” in v17. See note LXXXIX above.
^CLVIII “mother” = meter. Same as “birth” in nv15. See note LXXVI above.
^CLIX “said” = apokrinomai. Same as “replied” in v19. See note XCVII above.
^CLX {untranslated} = eiron. Same as “said” in v13. See note LVII above.
^CLXI “called” = kaleo. Same as “name” in v13. See note LXIII above.

^CLXII “said” = eiron. Same as “said” in v13. See note LVII above.
^CLXIII {untranslated} = eimi. Same as “were” in v6. See note XV above.
^CLXIV “relatives” = suggeneia. Related to “was” and “wife” in v5 & “bear” in v13 & “birth” in v14 & “relatives” in v58. 3x in NT. From suggenes (relative, kinsman, offspring, someone from the same stock; a fellow countryman); {from sun (with, together with) + genos (see note LXI above)}. This is relatives, family, or kin.
^CLXV “has” = kaleo. Same as “name” in v13. See note LXIII above.
^CLXVI “name” = onoma. Same as “named” in v5. See note VII above.

^CLXVII “motioning” = enneuo. Related to “motioning” in v22. 1x in NT. From en (in, on, at, by, with) + neuo (see note CXXII above). This is to motion or make signs – to communicate without words. It could be nodding or another gesture.
^CLXVIII “wanted” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
^CLXIX “give” = kaleo. Same as “name” in v13. See note LXIII above.

^CLXX “asked” = aiteo. This is to ask, demand, beg, desire.
^CLXXI “writing tablet” = pinakidion. 1x in NT. From pinax (dish, platter, disc, board, or charger); perhaps from plax something flat and broad, stone tablet); from plasso (to form, mold; to create like a potter shapes clay). This is a writing tablet.
^CLXXII “wrote” = grapho. This is to write or describe. It is where the word “graphic” comes from.
^CLXXIII {untranslated} = lego. Same as “said” in v24. See note CXXXIV above.
^CLXXIV “name” = onoma. Same as “named” in v5. See note VII above.
^CLXXV “were amazed” = thaumazo. Same as “wondering” in v21. See note CXVI above.

^CLXXVI “immediately” = parachrema. 18x in NT. From para (beside, by, in the presence of) + chrema (something needed or useful– money, possessions, price); {from chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary)}. This is immediately or soon.
^CLXXVII “mouth” = stoma. Related to “circumcise” in v59. Perhaps from tomoteros (see note CLIII above). This is mouth, speech, language, the tip of a sword, an opening in the ground.
^CLXXVIII “was opened” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.
^CLXXIX “tongue” = glossa. Root refers to a point that sticks out. This is tongue in a literal sense, but can also refer to language or a nation that speaks a different language. Figuratively, it can also refer to speaking in tongues or speech inspired by the Spirit.
^CLXXX “praising” = eulogeo. Related to “bring…good news” in v19 & to “words” in v20 & “said” in v24. From eu (see note CIV above) + logos (see note CVII above). Properly, this is speaking well of – speaking so that the other is benefited. It can mean praise, bless, thank, or call for a blessing. This is where “eulogy” comes from.

^CLXXXI “came” = ginomai. Same as “was” in v5. See note V above.
^CLXXXII “neighbors” = perioikeo. Related to “home” in v23 & “neighbors” in v58. 1x in NT. From peri (about, concerning, all around, encompassing) + oikos (see note CXXX above). This is one who lives around, i.e. a neighbor.
^CLXXXIII “things” = rhema. From rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.

^CLXXXIV “talked about” = dialaleo. Related to “speak” in v19. 2x in NT – both in Luke. From dia (through, because of, across, thoroughly) + laleo (see note CIII above). This is to discuss, talk through together.
^CLXXXV “entire” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
^CLXXXVI “hill country” = oreinos. Related to “took away” in v25. 2x in NT. From oros (mountain, hill); probably related to airo (see note CXXXVIII above). This is mountainous or hilly. Here, it refers to Judean highlands.

^CLXXXVII “heard” = akouo. Same as “heard” in v58. See note CXLVI above.
^CLXXXVIII “pondered” = tithemi. This is to put, place, set, fix, establish in a literal or figurative sense. Properly, it is placing something in a passive or horizontal position.
^CLXXXIX {untranslated} = kardia. Same as “hearts” in v17. See note LXXXVIII above.
^CXC “said” = lego. Same as “said” in v24. See note CXXXIV above.
^CXCI “child” = paidion. Same as “child” in v59. See note CLIV above.
^CXCII “become” = eimi. Same as “were” in v6. See note XV above.
^CXCIII “hand” = cheir. Perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn). This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.

^CXCIV “prophesied” = propheteuo. From prophetes (prophet or poet; one who speaks with inspiration from God); {from pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}}. This is to prophesy, foretell, or tell forth.
^CXCV {untranslated} = lego. Same as “said” in v24. See note CXXXIV above.
^CXCVI “blessed” = eulogetos. Related to “bring…good news” in v19 & “praising” in v64 & to “words” in v20 & “said” in v24 & “praising” in v64. 8x in NT. From eulogeo (see note CLXXX above). This is blessed, spoken well of, to be praiseworthy, or adorable. This is the root that “eulogy” comes from.

^CXCVII “looked favorably” = episkeptomai. 11x in NT. From epi (on, upon, at, what is fitting) + the base of skopos (a mark or goal like the marker at the end of a race; figuratively, other goals or destinations; also, a watch or sentry); {from skeptomai (to peer out, consider, gaze carefully); perhaps related to skapto (to dig or excavate)}. This is to look at, look out for, see, select, visit.
^CXCVIII “people” = laos. Same as “people” in v10. See note XLV above.
^CXCIX “redeemed” = poieo + lutrosis. Poieo isthe same as “done” in v25. See note CXXXV above. Lutrosis is 3x in NT. From lutroo (to redeem, liberate, release because ransom was paid in full; figuratively, returning something or someone to their rightful owner);from lutron (ransom, the money used to free slaves; also a sacrifice of expiation; figurative for atonement); from luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is ransoming, release, liberation, or redemption It is paying to free someone from imprisonment because of debt or from slavery more generally. Used figuratively for spiritual redemption.

^CC “raised up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
^CCI “mighty” = keras. 11x in NT. Perhaps from kar (hair). This is horn or something horn-shaped; horn in a literal or figurative sense – that which prevails or a symbol of power.
^CCII “savior” = soteria. From soter (a savior, deliverer); from sozo (to save, heal, preserve, or rescue; taking someone from danger to safety; delivering or protecting literally or figuratively); from sos (safe, rescued, well). This is deliverance, salvation, preservation, welfare, prosperity, safety.

^CCIII “house” = oikos. Same as “home” in v23. See note CXXX above.
^CCIV “child” = pais. Related to “child” in v59. See note CLIV above.
^CCV “David” = Dauid. From Hebrew David (David); from the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^CCVI “prophets” = prophetes. Related to “prophesied” in v67. See note CXCIV above.
^CCVII “old” = aion. From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.

^CCVIII “saved” = soteria. Same as “savior” in v69. See note CCI above.
^CCIX “enemies” = echthros. From echthos (hatred). This is an openly hostile person so an enemy, a foe, or a hated person. This speaks of irreconcilable hostility. It can also mean adversary and/or refer to Satan.
^CCX “hate” = miseo. From misos (hatred). This word is used in two ways in the New Testament. One has to do with how we prioritize. In order to prioritize something the highest, it means we have to rank other things lower. We cannot have 10 number one priorities. So, the nine that are not number 1, we love less or we value them lower. We make a moral choice the springs from our values about where we put our time, efforts, energy, etc. The other way is detesting or hatred as we normally think of it. This sense has a particular affinity with persecuting the one we hate.

^CCXI “shown” = poieo. Same as “done” in v25. See note CXXXV above.
^CCXII “ancestors” = pater. Same as “parents” in v17. See note LXXXIX above.
^CCXIII “remembered” = mimnesko. Related to “remained” in v22. From mnaomai (to remember; by implication give reward or consequence); perhaps from meno (see CXXIII above). This is to remind or remember. It is memory through an active, intentional process or being mindful of. It is not incidentally or accidentally remembering.
^CCXIV “covenant” = diatheke. Related to “pondered” in v66. From diatithemi (to place separately – to make a will or covenant; this is arranging ahead of time how things will be accomplished); {from dia (through, because of, across, thoroughly) + tithemi (see note CLXXXVIII above)}. This is a will, covenant, contract, or agreement.

^CCXV “oath” = horkos. 10x in NT. Related to erkos (fence, enclosure); perhaps related to horion (boundary, territory); from horos (limit, boundary). This is an oath or vow. It is something with limits, done for a sacred purpose.
^CCXVI “swore” = omnuo. This is to swear, to make an oath.
^CCXVII “Abraham” = Abraam. Related to “Abijah” in v5. From Hebrew Abraham (exalted father); from the same as Abiram (exalted father, a high father – lofty) {from ab (see note X above)}. This is Abraham, father of many nations or father of a multitude.
^CCXVIII “grant” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^CCXIX “rescued” = rhuomai. 18x in NT– including from the Lord’s prayer “deliver us from evil”. Related to eruo (to draw or drag) OR related to rheo (to flow, overflow). This is to rescue or set free. It is to deliver from danger, to snatch up.

^CCXX “serve” = latreuo. From latris (a hired servant; someone who is qualified to perform a technical task). Properly, this is giving good, technical service because qualified or equipped to do so. It can be serve, minister, worship, or give homage.
^CCXXI “without fear” = aphobos. Related to “fear” in v12 & “be afraid” in v13. 4x in NT. From a (not, without) + phobos (see note LV above). This is without fear or cause – also shamelessly, securely, fearlessly.
^CCXXII “holiness” = hoisotes. 2x in NT. From hosios (righteous, pious, holy, devout, or Holy One; what is worthy of respect or reverence because it corresponds to a higher law). This is holiness or godliness. It is ordained by God and therefore holy and righteous.
^CCXXIII “righteousness” = dikaiosune. Related to “righteous” and “regulations” in v6. From dikaios (see note XVI above). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.
^CCXXIV “in his presence” = enopios. Same as “in the sight of” in v15. See note LXXII above.

^CCXXV “child” = paidion. Same as “child” in v59. See note CLIV above.
^CCXXVI “Most High” = hupistos. 13x in NT. From hupsos (height, high position, heaven, dignity, eminence; elevation, altitude; to be exalted); from hupsi (on high, aloft); from huper (over, above, beyond) This is highest, heights, heaven. It can also refer to God as Most High or the Supreme One.
^CCXXVII “go” = proporeuomi. Related to “living” in v6. 2x in NT. From pro (before, earlier, above) + poreuomai (see note XIX above). This is to go before, precede like a guide does or one who is bringing news.
^CCXXVIII “before” = enopios. Same as “in the sight of” in v15. See note LXXII above.
^CCXXIX “prepare” = hetoimazo. Same as “make ready” in v17. See note XCII above.
^CCXXX “ways” = hodos. This is way, road, path, or journey. It can imply progress along a route.

^CCXXXI “give” = didomi. Same as “grant” in v73. See note CCXVIII above.
^CCXXXII “people” = laos. Same as “people” in v10. See note XLV above.
^CCXXXIII “knowledge” = gnosis. Related to “named” in v5 & “know” in v18 & “realized” in v22 & “disgrace” in v25. From ginosko (see note VII above). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
^CCXXXIV “salvation” = soteria. Same as “savior” in v69. See note CCII above.

^CCXXXV “forgiveness” = aphesis. 17x in NT. From aphiemi (to send away, release, abandon, lay aside, forgive); {from apo (from, away from) + hiemi (to send, to go)}. This is sending away – a release or letting go. So, it can be releasing someone from debt, slavery, or some other obligation – thus, freedom or liberty. Figuratively it can mean to pardon as releasing from the debt of sin.
^CCXXXVI “sins” = hamartia. From hamartano (to miss the mark, do wrong, make a mistake, sin); {from a (not) + meros (a part or share)}. Literally, this means not having one’s share or portion – like not receiving inheritance or what was allotted to you. This word means missing the mark so it is used for guilt, fault, and acts of sin.
^CCXXXVII “tender” = splagchnon. 11x in NT. Perhaps from splen (spleen). This is inner organs, entrails, heart, liver. The guts were seen as the root of emotions. So, this could be visceral empathy or sympathy.

^CCXXXVIII “dawn” = anatole. Related to “commandments” in v6. 11x in NT. From anatello (rise, shine, or dawn; most often used of the sun; figuratively, achieving a goal or reaching consummation after completing the needed steps); {from ana (up, again, back, anew) + tello (to cause to arise); {from telos (see note XXII above)}. This is rising, as in the place where the sun rises. So, it refers to the east.
^CCXXXIX “on high” = hupsos. Related to “Most High” in v76. 6x in NT. See note CCXXVI above.
^CCXL “break upon” = episkeptomai. Same as “looked favorably” in v68. See note CXCVII above.

^CCXLI “shine” = epiphaino. Related to “prophets” in v70. 4x in NT. From epi (on, upon, among, what is fitting) + phaino (see note CXCIV above). This is to shine on, appear, become visible, give light. It can figuratively mean to reveal or be known. It is where “epiphany” comes from.
^CCXLII “sit” = kathemai. Related to “days” in v5 & “order” in v5. From kata (down, against, throughout, among) + hemai (see note I above). This is to sit, be enthroned, or reside.
^CCXLIII “darkness” = skotos. Perhaps from the base of skia (shadow, thick darkness, outline; figurative for a spiritual situation that is good or bad). This is darkness literal or figurative – as moral or spiritual darkness, sin and what comes from it. This can also mean obscurity.
^CCXLIV “shadow” = skia. Related to “darkness” in v79. 7x in NT. See note CCXLIII above.
^CCXLV “death” = thanatos. From thnesko (to die, be dead). This is death, whether literal or spiritual. It can also refer to something that is fatal.

^CCXLVI “guide” = kateuthuno. Related to “bring…good news” in v19 & “praising” in v64 & “blessed” in v68 & to “pondered” in v66 & “covenant” in v72. 3x in NT. From kata (down, against, throughout, among) + euthuno (to guide, steer, make a straight direction); {from euthus (immediately, upright, straight and not crooked); {perhaps from eu (see note CIV above) + tithemi (see note CLXXXVIII above)}}. This is to make straight i.e. take the most direct route. It can also mean to direct or guide.
^CCXLVII “feet” = pous. This is foot in a literal or figurative sense.
^CCXLVIII “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)

^CCXLIX “child” = paidion. Same as “child” in v59. See note CLIV above.
^CCL “grew” = auxano. From auksano (to grow or enlarge, whether literal or figurative). This is growing whether in size or mature or greatness or some other metric.
^CCLI “became strong” = krataioo. 4x in NT. From kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised). This is to strengthen, confirm, empower, or prevail.
^CCLII “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.
^CCLIII “appeared publicly” = anadeixis. Related to “righteous” and “regulations” in v6 & “righteousness” in v75. 1x in NT. From anadeikunmi (to show, appoint, exhibit, indicate); {from ana (up, again, back, among, anew) + deiknumi (see note XVI above)}. This is a public appearance, an exhibition, a declaration that someone is being named to an office or being admitted as a member of an organization.