The Meaning of Luke 1:3 Explained

Luke 1:3

KJV: It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

YLT: it seemed good also to me, having followed from the first after all things exactly, to write to thee in order, most noble Theophilus,

Darby: it has seemed good to me also, accurately acquainted from the origin with all things, to write to thee with method, most excellent Theophilus,

ASV: it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus;

KJV Reverse Interlinear

It seemed  good to me also,  having had perfect  understanding  of all things  from the very first,  to write  unto thee  in order,  most excellent  Theophilus, 

What does Luke 1:3 Mean?

Study Notes

understanding (Greek - ἄνωθεν ," lit). followed alongside of; or, closely traced.
in order The words "in order" are emphatic, indicating Luke's purpose to reduce to order the Gospel story.
from
"From the very first": (Greek - ἄνωθεν ," "from above)." So translated in John 3:31 ; John 19:11 ; James 1:17 ; James 3:15 ; James 3:17 . In no other place is ANOTHEN translated "from the very first." The use by Luke of anothen is an affirmation that his knowledge of these things, derived from those who had been eye-witnesses from the beginning Luke 1:2 was confirmed by revelation. In like manner Paul had doubtless heard from the eleven the story of the institution of the Lord's Supper, but he also had it by revelation from the Lord (cf) 1 Corinthians 11:23 and his writing, like Luke's anothen knowledge, thus became first-hand, not traditional, merely.
understanding (Greek - ἄνωθεν ," lit). followed alongside of; or, closely traced.
in order The words "in order" are emphatic, indicating Luke's purpose to reduce to order the Gospel story.

Verse Meaning

Until now Luke had described the work of previous writers. Now he referred to his own Gospel. Hebrews , too, had done careful research and proceeded to write an orderly account. Significantly Luke did not describe himself as an eyewitness of Jesus" ministry but as a researcher of it.
"In consecutive order" (NASB, Gr. kathexes, "orderly" NIV) does not necessarily imply chronological order. It probably means that Luke wrote according to a plan that God led him to adopt. All the Gospel writers seem to have departed from a strictly chronological arrangement of events occasionally for thematic purposes.
This is one of the clearest proofs in the Bible that God did not always dictate the words of Scripture to the writers who simply copied them down. That view is the dictation theory of inspiration. He did this with some passages (e.g, Exodus 20:1-17; et al.) but not most.
Theophilus" name means "lover of God." This fact has led to some speculation about whether "Theophilus" was really a substitute for the real name of Luke"s addressee, or perhaps Luke wrote generally to all lovers of God. The use of "most excellent" (Gr. kratiste) suggests that Theophilus was a real person of some distinction (cf. Acts 23:26; Acts 24:3; Acts 26:25). The name was common in the Greek world. He may have been Luke"s patron or publisher. [1]

Context Summary

Luke 1:1-12 - The Beginning Of The Good News
The opening verses are very explicit. They are answer enough to those who question the story of our Lord's supernatural birth and early years. Luke did not catch up the first legend that floated past him. He made searching inquiry. Doctor Weymouth renders the words in Luke 1:3, "having had perfect understanding of all things from the very first," as, "After careful examination of the facts from the commencement."
That our Lord should come into our race under special and supernatural conditions was as it should have been; but the historicity of this story largely rests on the careful investigations of "the beloved physician," who was authenticated by Paul.
The priests were divided into 24 courses, and shared the Temple services for a week each, the work of each priest being decided by lot, 1 Chronicles 24:1-31. Sweeter than the incense which he sprinkled on the coals, was Zacharias' own prayer, commemorated in the name given to his son, "God's gracious gift," Exodus 30:7-8; Revelation 8:3, etc. [source]

Chapter Summary: Luke 1

1  The preface of Luke to his whole gospel
5  The conception of John the Baptist;
26  and of Jesus
39  The prophecy of Elisabeth and of Mary, concerning Jesus
57  The nativity and circumcision of John
67  The prophecy of Zachariah, both of Jesus,
76  and of John

Greek Commentary for Luke 1:3

It seemed good to me also [εδοχε καμοι]
A natural conclusion and justification of Luke‘s decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. [source]
Having traced the course of all things [παρηκολουτηκοτι πασιν]
The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to Beginnings of Christianity, Vol. II, pp. 489ff.) objects to the translation “having traced” here as implying research which the word does not here mean. Milligan (Vocabulary) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of Studies in the Text of the N.T. (The Implications in Luke‘s Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had mentally followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως — Akribōs (accurately) means going into minute details, from ακρον — akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης — kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
mentally []
followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. Ακριβως — Akribōs (accurately) means going into minute details, from ακρον — akron the topmost point. And he did it from the first He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης — kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
from the first [ανωτεν]
He seems to refer to the matters in Chapters 1:5-2:52, the Gospel of the Infancy.In order (κατεχης — kathexēs). Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration.Most excellent Theophilus The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
In order [κατεχης]
Chronological order in the main following Mark‘s general outline. But in 9:51-18:10 the order is often topical. He has made careful investigation and his work deserves serious consideration. [source]
Most excellent Theophilus [κρατιστε Τεοπιλε]
The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that “most excellent” was a title like “Your Excellency” and shows that he held office, perhaps a Knight. So of Felix (Acts 23:26) and Festus (Acts 26:25). The adjective does not occur in the dedication in Acts 1:1. [source]
Having had perfect understanding [παρηκολουθηκότι]
Incorrect. The verb means to follow closely, and hence to trace accurately. See 2 Timothy 3:10, where Rev. reads thou didst follow for thou hast fully known. Rev. renders here having traced the course. The word occurs frequently in medical writings, and sometimes, as here, with ἀκριβῶς ,accurately. Tynd., having searched out diligently. [source]
From the very first [ἄνωθεν]
Lit., from above; the events being conceived in a descending series. [source]
Accurately [ἀκριβῶς]
From ἄκρον ,the highest or farthest point. Hence to trace down to the last and minutest detail. [source]
In order [καθεξῆς]
Used by Luke only. [source]

Reverse Greek Commentary Search for Luke 1:3

Matthew 17:5 Overshadowed [επεσκιασεν]
They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke 1:35) and of Peter‘s shadow (Acts 5:15). [source]
Luke 7:21 He gave [ἐχαρίσατο]
More is expressed by this verb than simple giving. He gave as a free, gracious, joy-giving gift. See on χάρις , favor, Luke 1:30; and compare freely give, Romans 8:32. Also, 1 Corinthians 2:12. [source]
Luke 6:32 What thank [ποία]
What kind of thanks? Not what is your reward, but what is its quality? On thanks ( χάρις )on Luke 1:30. [source]
Luke 7:1 Sayings [ῥήματα]
See on Luke 1:37. [source]
Luke 4:22 At the gracious words [λόγοις τῆς χάριτος]
Literally and correctly, as Rev., words of grace. See on Luke 1:30. [source]
Luke 20:26 His words [ῥήματος]
Singular number. Rev., properly, saying. See on sa40" translation="">Luke 1:37.sa40 [source]
Luke 2:50 The saying [τὸ ῥῆμα]
See on Luke 1:37. [source]
Luke 2:15 Thing [ῥῆμα]
See on Luke 1:37. The utterance of the shepherds contains a climax: “Let us go and seethis saying, which has come to pass; which the Lord made known.” [source]
Luke 18:34 Saying [ῥῆμα]
See on Luke 1:37. [source]
Luke 1:24 Conceived [συνέλαβεν]
Mr. Hobart (“Medical Language of Luke”) says that the number of words referring to pregnancy, barrenness, etc., used by Luke, is almost as large as that used by Hippocrates. Compare Luke 1:31; Luke 1:24; Luke 2:5; Luke 1:7; Luke 20:28. All of these, except Luke 1:24, are peculiar to himself, and all, of course, in common use among medical writers. [source]
Luke 1:30 Grace [χάριν]
From the same root as χαίρω ,to rejoice. I. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Proverbs 1:9; Proverbs 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Ephesians 4:29. II. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9; 2 Corinthians 9:8; Luke 1:30; Luke 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, Luke 6:33, Luke 6:34:; Luke 17:9; but mostly in the formula thanks to God; Romans 6:17; 1 Corinthians 15:57; 2 Corinthians 2:14; 2 Timothy 1:3. III. The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Romans 5:15, where the distinction is made between χάρις , grace, and δωρεὰ ἐν χάριτι , a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. IV. The higher Christian signification, based on the emphasis offreeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. [source]
Luke 1:13 John [Ιωανην]
The word means that God is gracious. The mention of the name should have helped Zacharias to believe. The message of the angel (Luke 1:13-17) takes on a metrical form when turned into Hebrew (Ragg) and it is a prose poem in Greek and English like Luke 1:30-33, Luke 1:35-37, Luke 1:42-45, Luke 1:46-55, Luke 1:68-70; Luke 2:10-12, Luke 2:14, Luke 2:29-32, Luke 2:34-35. Certainly Luke has preserved the earliest Christian hymns in their oldest sources. He is the first critic of the sources of the Gospels and a scholarly one. [source]
Luke 1:24 Conceived [συνελαβεν]
Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (Luke 1:24, Luke 1:31, Luke 1:36; Luke 2:21) though James 1:15 uses it of lust producing sin. Hobart (Medical Language of Luke, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (εν γαστρι εχειν — en gastri echein Luke 21:23; εγκυος — egkuos Luke 2:5; στειρα — steira Luke 1:7; ατεκνος — ateknos Luke 20:28). [source]
Luke 1:32 The Son of the Most High [υιος υπσιστου]
There is no article in the Greek, but the use of Most High in Luke 1:35 clearly of God as here. In Luke 6:35 we find “sons of the Most High” (υιοι υπσιστου — huioi Hupsistou) so that we cannot insist on deity here, though that is possible. The language of 2 Samuel 7:14; Isaiah 9:7 is combined here. [source]
Luke 1:37 No word [ουκ ρημα]
ημα — Rhēma brings out the single item rather than the whole content So in Luke 1:38. [source]
Luke 2:33 His father and his mother [ο πατηρ αυτου και η μητηρ]
Luke had already used “parents” in Luke 2:27. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in Luke 1:34-38. He merely employs here the language of ordinary custom. The late MSS. wrongly read “and Joseph” instead of “his father.” [source]
Luke 23:29 Blessed [μακαριαι]
A beatitude to the barren, the opposite of the hopes of Jewish mothers. Childless women are commiserated (Luke 1:25, Luke 1:36). [source]
Luke 4:1 Full of the Holy Spirit [πληρης πνευματος αγιου]
An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
Luke 4:22 And wondered [και εταυμαζον]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος — epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:22 At the words of grace [επι τοις λογοις της χαριτος]
See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. [source]
Luke 6:35 Sons of the Most High [υοι υπσιστου]
In Luke 1:32 Jesus is called “Son of the Highest” and here all real children or sons of God (Luke 20:36) are so termed. See also Luke 1:35, Luke 1:76 for the use of “the Highest” of God. He means the same thing that we see in Matthew 5:45, Matthew 5:48 by “your Father.”Toward the unthankful and evil (επι τους αχαριστους και πονηρους — epi tous acharistous kai ponērous). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives. [source]
Luke 8:28 The Most High God [του τεου του υπσιστου]
Uncertain whether του τεου — tou theou genuine or not. But “the Most High” clearly means God as already seen (Luke 1:32, Luke 1:35, Luke 1:36; Luke 6:35). The phrase is common among heathen (Numbers 24:16; Micah 6:6; Isaiah 14:14). The demoniac may have been a Gentile, but it is the demon here speaking. See note on Mark 5:7; note on Matthew 8:29 for the Greek idiom “What have I to do with thee?” See there also for “Torment me not.” [source]
Luke 9:34 Overshadowed them [επεσκιαζεν αυτους]
Imperfect active (aorist in Matthew 17:5) as present participle in Mark 9:7, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke 1:35). Nowhere else in the N.T., though an old verb (επι σκιαζω — epi σκια — skiazō from εν τωι εισελτειν αυτους εις την νεπελην — skia shadow). [source]
John 3:34 The words [τὰ ῥήματα]
Not words, nor individual words, but the words - the complete message of God. See on Luke 1:37. [source]
John 17:8 The words [τὰ ῥήματα]
Compare thy word ( λόγον ), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7. [source]
John 1:14 Full of grace and truth [πλήρης χάριτος καὶ ἀληθείας]
This is connected with the main subject of the sentence: “The Word - full of grace and truth.” A common combination in the Old Testament (see Genesis 24:27, Genesis 24:49; Genesis 32:10; Exodus 34:6; Psalm 40:10, Psalm 40:11; Psalm 61:7). In these two words the character of the divine revelation is summed up. “Grace corresponds with the idea of the revelation of God as Love (1 John 4:8, 1 John 4:16) by Him who is Life; and Truth with that of the revelation of God as Light (1 John 1:5) by Him who is Himself Light” (Westcott). Compare John 1:17. On Grace, see on Luke 1:30. [source]
John 5:47 Writings [γράμμασιν]
It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses ( ἐκείνου ) and Himself ( ἐμοῖς ). Γράμμα primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luke 23:38; 2 Corinthians 3:7; Galatians 6:11. In Acts 28:21, it means official communications. Paul, with a single exception (2 Corinthians 3:7), uses it of the letter of scripture as contrasted with its spirit (Romans 2:27, Romans 2:29; Romans 7:6; 2 Corinthians 3:6). In Luke 16:6, Luke 16:7, it denotes a debtor's bond (A.V., bill ). In John 7:15, Acts 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isaiah 29:11, Isaiah 29:12) where a learned man is described as ἐπιτάμενος γράμματα , acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (2 Timothy 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters ( γράμματα John 7:15)? Also the comment upon Peter and John (Acts 4:13) that they were unlearned ( ἀγράμματοι ). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning ( πολλά γράμματα ) doth make thee mad (Acts 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes ( γραμματεῖς ) were charged with producing copies according to the letter ( κατὰ τὸ γράμμα ). -DIVIDER-
-DIVIDER-
The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before ἱερὰ γράμμα , so that the meaning is apparently more general: “thou hast known sacred writings.” The familiar formula for the scriptures was αἱ γραφαὶ ἁγίαι . A single book of the collection of writings was known as βιβλίον (Luke 4:17), or βίβλος (Luke 20:42); never γραφή , which was the term for a particular passage. See on Mark 12:10. -DIVIDER-
-DIVIDER-
It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words ( ῥήμασιν , see on Luke 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. -DIVIDER-
-DIVIDER-
[source]

John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

John 3:3 Except a man be born anew [εαν μη τις γεννητηι ανωτεν]
Another condition of the third class, undetermined but with prospect of determination. First aorist passive subjunctive of γενναω — gennaō Ανωτεν — Anōthen Originally “from above” (Mark 15:38), then “from heaven” (John 3:31), then “from the first” (Luke 1:3), and then “again” Which is the meaning here? The puzzle of Nicodemus shows To participate in it as in Luke 9:27. For this use of ιδειν — idein (second aorist active infinitive of οραω — horaō) see John 8:51; Revelation 18:7. [source]
Acts 22:3 According to the perfect manner [κατὰ ἀκρίβειαν]
Lit., according to the strictness. See on perfect understanding, Luke 1:3; and diligently, Acts 18:25. Compare, also, Acts 18:26; Acts 26:5. [source]
Acts 18:25 Diligently [ἀκριβῶς]
Rather, accurately; so far as his knowledge went. The limitation is given by the words following: knowing only the baptism of John. See on Luke 1:3; and compare the kindred verb, inquired diligently, Matthew 2:7, where Rev. renders learned carefully. [source]
Acts 1:1 The Title []
is simply Acts (Πραχεις — Praxeis) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles (Πραχεις αποστολων — Praxeis apostolōn) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles (Πραχεις των αγιων αποστολων — Praxeis tōn hagiōn apostolōn) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective “Holy.” The reading of B D, “The Acts of the Apostles,” may be accepted as probably correct.The former treatise (τον μεν πρωτον — ton men prōton). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος — prōtoswhere only two are compared is seen between the Baptist and Jesus (John 1:15), John and Peter (John 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ — men solitariumhere, as Hackett notes, is common in Acts. It is by no means true that μεν — menrequires a following δε — deby contrast. The word is merely a weakened form of μην — mēn=surely, indeed. The reference is to the “first treatise” and merely emphasizes that. The use of λογος — logos(word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυτος — muthosand λογος — logosI made (εποιησαμην — epoiēsamēn). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω — poieōO Theophilus (Ο Τεοπιλε — O Theophile). The interjection Ο — Ohere as is common, though not in Luke 1:3. But the adjective κρατιστε — kratiste(most excellent) is wanting here. See remarks on Theophilus on Luke 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began (ων ηρχατο Ιησους — hōn ērxato Iēsous). The relative is attracted from the accusative α — hato the genitive ων — hōnbecause of the antecedent παντων — pantōn(all). The language of Luke here is not merely pleonastic as Winer held. Jesus “began” “both to do and to teach” (ποιειν τε και διδασκειν — poiein te kai didaskein). Note present infinitives, linear action, still going on, and the use of τεκαι — tė̇kaibinds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it “The Acts of the Holy Spirit,” and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. “The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up” (Bernard, Progress of Doctrine in the N.T.). [source]
Acts 1:5 Not many days hence [ου μετα πολλας ταυτας ημερας]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας — tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Acts 15:14 How [κατως]
Strictly, “according as,” here like ος — hos in indirect discourse somewhat like the epexegetic or explanatory use in 3 Jo Luke 1:3. [source]
Acts 16:25 Were praying and singing [προσευχομενοι υμνουν]
Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). υμνεω — Humneō is an old verb from υμνος — humnos (cf. Isaiah 12:4; Daniel 3:23). Paul and Silas probably used portions of the Psalms (cf. Luke 1:39., Luke 1:67.; Luke 2:28) with occasional original outbursts of praise. Were listening to them (επηκροωντο αυτων — epēkroōnto autōn). Imperfect middle of επακροαομαι — epakroaomai Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them. [source]
Acts 23:26 Most excellent [κρατιστωι]
See note on Luke 1:3 to Theophilus though not in Acts 1:1. It is usual in addressing men of rank as here, like our “Your Excellency” in Acts 24:3 and Paul uses it to Festus in Acts 26:25. [source]
Acts 10:38 God anointed him [εχρισεν αυτον ο τεος]
First aorist active of the verb διηλτεν ευεργετων — chriō to anoint, from which the verbal διερεομαι — Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια — diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων — dierehomai to go through (ευεργετεω — dia) or from place to place. The present active participle ευ — euergetōn is from the old verb εργον — euergeteō (ευεργετης — eu well, και ιωμενος — ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους — euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
Acts 15:14 Symeon [Συμεων]
The Aramaic form of Simon as in 2 Peter 2:1. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Luke 2:25, Luke 2:34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. How (κατως — kathōs). Strictly, “according as,” here like ος — hos in indirect discourse somewhat like the epexegetic or explanatory use in 3 Jo Luke 1:3. First Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο — epeskepsato). First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Acts 15:15 To this agree [τουτωι συμπωνουσιν]
Associative instrumental case (τουτωι — toutōi) after συμπωνουσιν — sumphōnousin (voice together with, symphony with, harmonize with), from συμπωνεω — sumphōneō old verb seen already in Matthew 18:19; Luke 5:36; Acts 5:9 which see. James cites only Amos 9:11, Amos 9:12 from the lxx as an example of “the words of the prophets” (οι λογοι των προπητων — hoi logoi tōn prophētōn) to which he refers on this point. The somewhat free quotation runs here through Acts 15:16-18 of Acts 15 and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah‘s Kingdom (the throne of David his father,” Luke 1:32). [source]
Romans 4:17 Calleth [καλοῦντος]
The verb is used in the following senses: 1. To give a name, with ὄνομα name Matthew 1:21, Matthew 1:22, Matthew 1:25; Luke 1:13, Luke 1:31; without ὄνομα Luke 1:59, Luke 1:60. To salute by a name, Matthew 23:9; Matthew 22:43, Matthew 22:45. -DIVIDER-
-DIVIDER-
2. Passive. To bear a name or title among men, Luke 1:35; Luke 22:25; 1 Corinthians 15:9. To be acknowledged or to pass as, Matthew 5:9, Matthew 5:19; James 2:23. -DIVIDER-
-DIVIDER-
3. To invite, Matthew 22:3, Matthew 22:9; John 2:2; 1 Corinthians 10:27. To summon, Matthew 4:21; Acts 4:18; Acts 24:2. To call out from, Matthew 2:15; Hebrews 11:8; 1 Peter 2:9. -DIVIDER-
-DIVIDER-
4. To appoint. Select for an office, Galatians 1:15; Hebrews 5:4; to salvation, Romans 9:11; Romans 8:30. -DIVIDER-
-DIVIDER-
5. Of God's creative decree. To call forth from nothing, Isaiah 41:4; 2 Kings 8:1. -DIVIDER-
-DIVIDER-
In this last sense some explain the word here; but it can scarcely be said that God creates things that are not as actually existing. Others explain, God's disposing decree. He disposes of things that are not as though existing. The simplest explanation appears to be to give καλεῖν the sense of nameth, speaketh of. Compare Romans 9:7; Acts 7:5. The seed of Abraham “which were at present in the category of things which were not, and the nations which should spring physically or spiritually from him, God spoke of as having an existence, which word Abraham believed” (Alford). In this case there may properly be added the idea of the summons to the high destiny ordained for Abraham's seed. -DIVIDER-
-DIVIDER-
[source]

Romans 3:24 Grace [χάριτι]
See on Luke 1:30. [source]
Romans 12:8 With diligence [ἐν σπουδῇ]
See on Judges 1:3. In Mark 6:25; Luke 1:39, it is rendered haste. In 2 Corinthians 7:11, carefulness (Rev., earnest care ). In 2 Corinthians 7:12, care (Rev., earnest care ). In 2 Corinthians 8:8, forwardness (Rev., earnestness ). In 2 Corinthians 8:16, earnest care. [source]
Romans 10:8 The word is nigh thee []
Septuagint, Very nigh thee is the word. The word is the whole subject-matter of the Gospel. See Romans 10:9. Moses used it of the law. See on Luke 1:37. The whole quotation in the Hebrew is as follows: “It (the commandment) is not in heaven, that ye should say, Who will ascend for us to heaven, and bring it to us, and make us hear it that we may do it? And it is not beyond the sea, that ye should say, Who will go over for us beyond the sea, and bring it to us, and make us hear it that we may do it? But the word is very near thee, in thy mouth and in thy heart, to do it.” The object of the passage is to contrast the system of faith with the system of law, and that, especially, with reference to the remoteness and difficulty of righteousness. Moses says that the commandment of God to Israel is not incapable of accomplishment, nor is it a distant thing to be attained only by long and laborious effort. The people, on the contrary, carries it in its mouth, and it is stamped upon its heart. Compare Exodus 13:9; Deuteronomy 6:6-9. In applying these words to the system of faith, Paul, in like manner, denies that this system involves any painful search or laborious work. Christ has accomplished the two great things necessary for salvation. He has descended to earth and has risen from the dead. All that is necessary is to accept by faith the incarnate and risen Christ, instead of having recourse to the long and painful way of establishing one's own righteousness by obedience to the law. [source]
2 Corinthians 2:7 Forgive [χαρίσασθαι]
The idea of freeness ( χάρις , see on Luke 1:30) lies in the word forgive, which is forth-give. [source]
Galatians 4:9 Again [πάλιν ἄνωθεν]
Ἄνωθεν ( ἄνω above) adds to πάλιν the idea of going back to the beginning. Its primary meaning is from above; thence, from the first, reckoning in a descending series. So Luke 1:3; Acts 26:5. Such combinations as this are not uncommon in N.T. and Class. See, for instance, Acts 18:21; Matthew 26:42; Acts 10:15; John 21:16. But these additions to πάλιν are not pleonastic. They often define and explain it. Thus, John 21:16, πάλιν marks the repetition of Jesus' question, δεύτερον the number of the repetition. He asked again, and this was the second time of asking. [source]
Galatians 4:9 Over again [παλιν ανωτεν]
Old word, from above (ανω — anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules). [source]
Galatians 4:9 Rather to be known of God [μαλλον δε γνωστεντες υπο τεου]
First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God‘s elective grace reaching them (Galatians 4:6). How (πως — pōs). “A question full of wonder” (Bengel). See note on Galatians 1:6. Turn ye back again? Present active indicative, “Are ye turning again?” See μετατιτεστε — metatithesthe in Galatians 1:6. The weak and beggarly rudiments (τα αστενη και πτωχα στοιχεια — ta asthenē kai ptōcha stoicheia). The same στοιχεια — stoicheia in Galatians 4:3 from which they had been delivered, “weak and beggarly,” still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus‘s The Religious Quests of the Graeco-Roman World. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o‘the wisps of false philosophy. Over again Old word, from above (ανω — anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules). [source]
Galatians 4:9 Turn ye back again? [επιστρεπετε παλιν]
Present active indicative, “Are ye turning again?” See μετατιτεστε — metatithesthe in Galatians 1:6. The weak and beggarly rudiments (τα αστενη και πτωχα στοιχεια — ta asthenē kai ptōcha stoicheia). The same στοιχεια — stoicheia in Galatians 4:3 from which they had been delivered, “weak and beggarly,” still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus‘s The Religious Quests of the Graeco-Roman World. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o‘the wisps of false philosophy. Over again Old word, from above (ανω — anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules). [source]
Ephesians 6:17 Word of God [ῥῆμα θεοῦ]
See on Luke 1:37. See Luke 3:2; Luke 4:4; Romans 10:17; Hebrews 6:5; Hebrews 11:3. [source]
Ephesians 5:15 See that ye walk circumspectly [βλέπετε πῶς ἀκριβῶς περιπατεῖτε]
Lit., look how exactly ye walk. The best texts place τῶς howafter ἀκριβῶς exactlySo Rev., look carefully how ye walk. Circumspectly is better rendered carefully. It means exactly, accurately, from ἄκρος thefarthest point. See on inquired diligently, Matthew 2:6; and compare Luke 1:3(note); Acts 18:25(note). [source]
Ephesians 4:3 Endeavoring [σπουδάζοντες]
Not strong enough. Originally the verb means to make haste. So the kindred noun σπουδή haste Mark 6:25; Luke 1:39. Hence diligence. Rev., here, giving diligence. [source]
Ephesians 1:17 The Spirit of wisdom and revelation []
Spirit has not the article, but the reference is to the Holy Spirit. Compare Matthew 12:28; Luke 1:15, Luke 1:35, Luke 1:41; Romans 1:4; 1 Peter 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship, Romans 1:5; gifts and calling, Romans 11:29; wisdom and prudence, Ephesians 1:8, wisdom and knowledge, Colossians 2:3. [source]
Ephesians 5:15 Carefully [ακριβως]
Aleph B 17 put ακριβως — akribōs before πως — pōs (how) instead of πως ακριβως — pōs akribōs (how exactly ye walk) as the Textus Receptus has it. On ακριβως — akribōs (from ακριβης — akribēs) see note on Matthew 2:8 and note on Luke 1:3. [source]
1 Thessalonians 5:2 Perfectly [ἀκριβῶς]
See on Luke 1:3. [source]
1 Timothy 4:6 Whereunto thou hast attained [ᾗ παρηκολούθηκας]
Wrong. Rend., which thou hast closely followed. Comp. 2 Timothy 3:10. The verb means, primarily, to follow beside, to attend closely. In this literal sense not in N.T. To attend to or follow up, as a disease. So Plato, Rep. 406 B, παρακολουθῶν τῷ νοσήματι θανασίμῳ perpetuallytending a mortal disease. To follow up a history or a succession of incidents, as Luke 1:3. oP. The writer means that Timothy, as a disciple, has closely attended to his course of Christian instruction. [source]
1 Timothy 4:6 The words of the faith [τοις λογοις της πιστεως]
Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. Which thou hast followed (ηι παρηκολουτηκας — hēi parēkolouthēkas). Perfect active indicative of παρακολουτεω — parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι — hēi (which). [source]
1 Timothy 4:6 Which thou hast followed [ηι παρηκολουτηκας]
Perfect active indicative of παρακολουτεω — parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι — hēi (which). [source]
1 Timothy 4:6 Thou shalt be a good minister of Christ Jesus [καλος εσηι διακονος Χριστου Ιησου]
This beautiful phrase covers one‘s whole service for Christ (1 Timothy 3:1-7). Nourished in (εντρεπομενος — entrephomenos). Present passive participle of εντρεπω — entrephō old verb, to nourish in, used by Plato of “nourished in the laws,” here only in the N.T. The words of the faith Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. Which thou hast followed (ηι παρηκολουτηκας — hēi parēkolouthēkas). Perfect active indicative of παρακολουτεω — parakoloutheō old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke 1:3; 1 Timothy 4:6; 2 Timothy 3:10). With associative instrumental case ηι — hēi (which). [source]
Hebrews 1:3 By the word of his power [τῷ ῥήματι τῆς δυνάμεως αὐτοῦ]
The phrase N.T.obut comp Luke 1:37, and see note. The word is that in which the Son's power manifests itself. Ἀυτοῦ hisrefers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (Hebrews 11:3), and is maintained by him who is “the very image of God's substance.” [source]
1 John 3:1 We should be called [κληθῶμεν]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
2 John 1:3 Grace be with you, mercy and peace [ἔσται μεθ ἡμῶν χάρις ἔλεος εἰρήνη]
The verb is in the future tense: shall be. In the Pauline Epistles the salutations contain no verb. In 1 and 2Peter and Jude, πληθυνθείη bemultiplied, is used. Grace ( χάρις ) is of rare occurrence in John's writings (John 1:14, John 1:16, John 1:17; Revelation 1:4; Revelation 22:21); and the kindred χαρίζομαι tofavor, be kind, forgive, and χάρισμα giftare not found at all. See on Luke 1:30. Mercy ( ἔλεος ), only here in John. See on Luke 1:50. The pre-Christian definitions of the word include the element of grief experienced on account of the unworthy suffering of another. So Aristotle. The Latin misericordia (miser “wretched,” cor “the heart”) carries the same idea. So Cicero defines it, the sorrow arising from the wretchedness of another suffering wrongfully. Strictly speaking, the word as applied to God, cannot include either of these elements, since grief cannot be ascribed to Him, and suffering is the legitimate result of sin. The sentiment in God assumes the character of pitying love. Mercy is kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them. Trench observes: “In the Divine mind, and in the order of our salvation as conceived therein, the mercy precedes the grace. God so loved the world with a pitying love (herein was the mercy ), that He gave His only-begotten Son (herein the grace ), that the world through Him might be saved. But in the order of the manifestation of God's purposes of salvation, the grace must go before the mercy and make way for it. It is true that the same persons are the subjects of both, being at once the guilty and the miserable; yet the righteousness of God, which it is quite as necessary should be maintained as His love, demands that the guilt should be done away before the misery can be assuaged; only the forgiven may be blessed. He must pardon before He can heal … . From this it follows that in each of the apostolic salutations where these words occur, grace precedes mercy” (“Synonyms of the New Testament”). [source]
Revelation 2:13 Seat [θρόνος]
Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, Luke 1:52; Acts 2:30): of the judicial tribunal or bench (Matthew 19:28; Luke 22:30): of the seats of the elders (Revelation 4:4; Revelation 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Colossians 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God. [source]
Revelation 17:17 The words [τὰ ῥήματα]
But read οἱ λόγοι theprophetic words. For the distinction, see on Luke 1:37. [source]
Revelation 1:4 Grace - peace []
For grace ( χάρις ), see on Luke 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals. [source]
Revelation 2:13 Where [πουοπου]
οπου — Pou is interrogative adverb used here in an indirect question as in John 1:39. που — Hopou is relative adverb referring to ο τρονος του Σατανα — pou Satan‘s throne Satan not simply resided in Pergamum, but his “throne” or seat of power of king or judge (Matthew 19:28; Luke 1:32, Luke 1:52). The symbol of Asklepios was the serpent as it is of Satan (Revelation 12:9; Revelation 20:2). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of “rampant paganism” (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. [source]
Revelation 12:1 A woman [γυνη]
Nominative case in apposition with σημειον — sēmeion “The first ‹sign in heaven‘ is a Woman - the earliest appearance of a female figure in the Apocalyptic vision” (Swete).Arrayed with the sun (περιβεβλημενη τον ηλιον — peribeblēmenē ton hēlion). Perfect passive participle of περιβαλλω — periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης — hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα — stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]
Revelation 12:1 Arrayed with the sun [περιβεβλημενη τον ηλιον]
Perfect passive participle of περιβαλλω — periballō with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be “the church of the Old Testament” as “the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society.” Certainly she is not the Virgin Mary, as Revelation 12:17 makes clear. Beckwith takes her to be “the heavenly representative of the people of God, the ideal Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants.” John may have in mind Isaiah 7:14 (Matthew 1:23; Luke 1:31) as well as Micah 4:10; Isaiah 26:17.; Isaiah 66:7 without a definite picture of Mary. The metaphor of childbirth is common enough (John 16:21; Galatians 4:19). The figure is a bold one with the moon “under her feet” (υποκατω των ποδων αυτης — hupokatō tōn podōn autēs) and “a crown of twelve stars” (στεπανος αστερων δωδεκα — stephanos asterōn dōdeka), a possible allusion to the twelve tribes (James 1:1; Revelation 21:12) or to the twelve apostles (Revelation 21:14). [source]

What do the individual words in Luke 1:3 mean?

it seemed good also to me having been acquainted from the first with all things carefully with method to you to write most excellent Theophilus
ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι κράτιστε Θεόφιλε

ἔδοξε  it  seemed  good 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: δοκέω  
Sense: to be of opinion, think, suppose.
κἀμοὶ  also  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: κἀγώ  
Sense: and I.
παρηκολουθηκότι  having  been  acquainted 
Parse: Verb, Perfect Participle Active, Dative Masculine Singular
Root: παρακολουθέω  
Sense: to follow after.
ἄνωθεν  from  the  first 
Parse: Adverb
Root: ἄνωθεν  
Sense: from above, from a higher place.
πᾶσιν  with  all  things 
Parse: Adjective, Dative Neuter Plural
Root: πᾶς  
Sense: individually.
ἀκριβῶς  carefully 
Parse: Adverb
Root: ἀκριβῶς  
Sense: exactly, accurately, diligently.
καθεξῆς  with  method 
Parse: Adverb
Root: καθεξῆς  
Sense: one after another, successively, in order.
σοι  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
γράψαι  to  write 
Parse: Verb, Aorist Infinitive Active
Root: γράφω 
Sense: to write, with reference to the form of the letters.
κράτιστε  most  excellent 
Parse: Adjective, Vocative Masculine Singular, Superlative
Root: κράτιστος  
Sense: mightiest, strongest, noblest, most illustrious, best, most excellent.
Θεόφιλε  Theophilus 
Parse: Noun, Vocative Masculine Singular
Root: Θεόφιλος  
Sense: the person to whom Luke addressed his Gospel and the book of Acts.