Veritable King James Version
1Since many have undertaken to compile a narrative concerning the events that have been fulfilled among us,
2just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us,
3it seemed good to me also, having followed all things closely from the start, to write an orderly account for you, most excellent Theophilus,
4so that you may know the certainty of the things you have been taught.
5In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah. And he had a wife from the daughters of Aaron, and her name was Elizabeth.
6They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.
7But they had no child, because Elizabeth was barren, and both were advanced in years.
8Now while he was serving as priest before God when his division was on duty,
9according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense.
10And the whole multitude of the people were praying outside at the hour of incense.
11And there appeared to him an angel of the Lord standing on the right side of the altar of incense.
12And Zechariah was troubled when he saw him, and fear fell upon him.
13But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John.
14And you will have joy and gladness, and many will rejoice at his birth,
15for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.
16And he will turn many of the children of Israel to the Lord their God,
17and he will go before Him in the spirit and power of Elijah, to turn the hearts of the parents to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.”
18And Zechariah said to the angel, “How shall I know this? For I am an old man, and my wife is advanced in years.”
19And the angel answered him, “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news.
20And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time.”
21And the people were waiting for Zechariah, and they were wondering at his delay in the temple.
22And when he came out, he was unable to speak to them, and they realized that he had seen a vision in the temple. And he kept making signs to them and remained mute.
23And when his time of service was ended, he went to his home.
24After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying,
25“Thus the Lord has done for me in the days when He looked on me, to take away my reproach among people.”
26In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth,
27to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin’s name was Mary.
28And he came to her and said, “Greetings, O favored one, the Lord is with you!”
29But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be.
30And the angel said to her, “Do not be afraid, Mary, for you have found favor with God.
31And behold, you will conceive in your womb and bear a son, and you shall call His name Jesus.
32He will be great and will be called the Son of the Most High. And the Lord God will give to Him the throne of His father David,
33and He will reign over the house of Jacob forever, and of His kingdom there will be no end.”
34And Mary said to the angel, “How will this be, since I am a virgin?”
35And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God.
36And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren.
37For nothing will be impossible with God.”
38And Mary said, “Behold, I am the servant of the Lord; let it be to me according to your word.” And the angel departed from her.
39In those days Mary arose and went with haste into the hill country, to a town in Judah,
40and she entered the house of Zechariah and greeted Elizabeth.
41And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit,
42and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb!
43And why is this granted to me that the mother of my Lord should come to me?
44For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy.
45And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”
46And Mary said, “My soul magnifies the Lord,
47and my spirit rejoices in God my Savior,
48for He has looked on the humble estate of His servant. For behold, from now on all generations will call me blessed;
49for He who is mighty has done great things for me, and holy is His name.
50And His mercy is for those who fear Him from generation to generation.
51He has shown strength with His arm; He has scattered the proud in the thoughts of their hearts;
52He has brought down the mighty from their thrones and exalted those of humble estate;
53He has filled the hungry with good things, and the rich He has sent away empty.
54He has helped His servant Israel, in remembrance of His mercy,
55as He spoke to our ancestors, to Abraham and to his offspring forever.”
56And Mary remained with her about three months and returned to her home.
57Now the time came for Elizabeth to give birth, and she bore a son.
58And her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her.
59And on the eighth day they came to circumcise the child. And they would have called him Zechariah after his father,
60but his mother answered, “No; he shall be called John.”
61And they said to her, “None of your relatives is called by this name.”
62And they made signs to his father, inquiring what he wanted him to be called.
63And he asked for a writing tablet and wrote, “His name is John.” And they all wondered.
64And immediately his mouth was opened and his tongue loosed, and he spoke, blessing God.
65And fear came on all their neighbors. And all these things were talked about through all the hill country of Judea,
66and all who heard them laid them up in their hearts, saying, “What then will this child be?” For the hand of the Lord was with him.
67And his father Zechariah was filled with the Holy Spirit and prophesied, saying,
68“Blessed be the Lord God of Israel, for He has visited and redeemed His people
69and has raised up a horn of salvation for us in the house of His servant David,
70as He spoke by the mouth of His holy prophets from of old,
71that we should be saved from our enemies and from the hand of all who hate us;
72to show the mercy promised to our ancestors and to remember His holy covenant,
73the oath that He swore to our father Abraham, to grant us
74that we, being delivered from the hand of our enemies, might serve Him without fear,
75in holiness and righteousness before Him all our days.
76And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare His ways,
77to give knowledge of salvation to His people in the forgiveness of their sins,
78because of the tender mercy of our God, whereby the sunrise shall visit us from on high
79to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.”
80And the child grew and became strong in spirit, and he was in the wilderness until the day of his public appearance to Israel. Luke Chapter 2 The Gospel of Luke, Chapter 2 – Veritable King James Version
Translation notes
– Epeidēper (v. 1): Literally “inasmuch as” or “since indeed”; a compound conjunction from epei (“since”) and dēper (emphatic particle) used to introduce a foundational reason. Grammatically, it’s a subordinating clause emphasizing evidential basis. Translation choices include “since” for modern flow (as chosen here) or “forasmuch as” to echo KJV’s formality. Theologically, it underscores the historical reliability of the gospel, positioning Luke’s work as a careful compilation amid existing narratives. Cross-references: Acts 1:1 (similar introductory style in Luke’s sequel); Hebrews 2:3 (events confirmed by eyewitnesses). – Polloi (v. 1): Literally “many”; nominative masculine plural adjective implying a substantial number of prior authors. Grammatically, it modifies an implied subject (“people” or “writers”). Translation choices: “Many” for directness or “numerous” for emphasis. Theologically, it highlights the communal and widespread documentation of Jesus’ life, promoting inclusivity in early Christian testimony. Cross-references: Acts 15:12 (many sharing accounts); Matthew 13:17 (many prophets longed to see). – Logou (v. 2): Literally “word,” “message,” or “account”; genitive masculine singular noun in the phrase “ministers of the word.” Grammatically, it denotes the object of service. Translation choices: “Word” (capitalized if implying divine revelation) or “message” for readability; here, “word” retains theological depth without archaism. Theologically, it connects to the divine Logos (Word) concept, signifying the gospel as both historical report and sacred proclamation. Cross-references: John 1:1 (the Word was God); Acts 6:4 (devotion to the ministry of the word). – Kratiste (v. 3): Literally “most excellent” or “most noble”; vocative masculine singular adjective as a respectful title. Grammatically, it’s an address form. Translation choices: “Most excellent” to convey honor or “noble” for brevity. Theologically, it suggests Theophilus’s high status (possibly a Roman patron), aiding inclusivity toward Gentile readers. Cross-references: Acts 23:26 (to Felix); Acts 26:25 (to Festus). – Asphaleian (v. 4): Literally “certainty,” “security,” or “firmness”; accusative feminine singular noun as the object of knowing. Grammatically, it implies unshakeable assurance. Translation choices: “Certainty” for precision or “assurance” for emotional tone. Theologically, it assures readers of the gospel’s factual foundation, countering doubt. Cross-references: Acts 17:31 (proof with certainty); Colossians 2:2 (full assurance).
– Hēmerais (v. 5): Literally “days”; dative feminine plural noun setting the historical timeframe. Grammatically, it’s a temporal locative. Translation choices: “Days” for literalness or “time” for smoothness. Theologically, it anchors the narrative in history under Herod, linking Old Testament prophecy to fulfillment. Cross-references: Matthew 2:1 (Herod’s era); Daniel 9:25 (times of kings). – Hiereus (v. 5): Literally “priest”; nominative masculine singular noun describing Zechariah. Grammatically, it’s the subject. Translation choices: “Priest” directly or “temple servant” for context. Theologically, it emphasizes priestly lineage, connecting to Aaronic priesthood and themes of temple worship. Cross-references: Exodus 28:1 (Aaron’s priesthood); Hebrews 5:1 (priests for humanity). – Dikaioi (v. 6): Literally “righteous” or “just”; nominative masculine plural adjective for both Zechariah and Elizabeth. Grammatically, it agrees in gender with implied subjects, promoting inclusivity. Translation choices: “Righteous” to echo KJV or “upright” for modernity. Theologically, it portrays them as faithful observers of the law, prefiguring grace beyond legalism. Cross-references: Genesis 15:6 (Abraham’s righteousness); Romans 1:17 (righteous by faith). – Steira (v. 7): Literally “barren” or “sterile”; nominative feminine singular adjective for Elizabeth. Grammatically, it’s predicative. Translation choices: “Barren” for traditional tone or “unable to conceive” for sensitivity. Theologically, it echoes Old Testament infertility motifs, symbolizing divine intervention. Cross-references: Genesis 11:30 (Sarah); 1 Samuel 1:2 (Hannah).
– Hierateuein (v. 8): Literally “to serve as priest” or “to officiate”; infinitive verb of purpose. Grammatically, it’s articular infinitive. Translation choices: “Serving as priest” for clarity or “ministering” for broader appeal. Theologically, it highlights ritual duty, tying to temple practices. Cross-references: 1 Chronicles 24:1-19 (priestly divisions); Hebrews 9:6 (priests performing duties). – Klēron (v. 9): Literally “lot” or “allotment”; accusative masculine singular noun. Grammatically, it’s instrumental. Translation choices: “By lot” to indicate divine selection. Theologically, it implies providence in Zechariah’s selection. Cross-references: Proverbs 16:33 (lot cast in lap); Acts 1:26 (lots for Matthias). – Kurios (v. 9-10): Literally “lord” or “master”; genitive masculine singular, referring to God (temple of the Lord). Grammatically, it’s possessive. Translation choices: Capitalized “Lord” for deity or lowercase for humans (none here). Theologically, it affirms God’s sovereignty in worship. Cross-references: Psalm 100:2 (serve the Lord); Acts 17:24 (God as Lord of heaven).
– Aggelos (v. 11): Literally “angel” or “messenger”; nominative masculine singular. Grammatically, it’s subject of “appeared.” Translation choices: “Angel” directly. Theologically, it signifies divine communication, often heralding fulfillment. Cross-references: Genesis 16:7 (angel to Hagar); Matthew 1:20 (angel to Joseph). – Phobos (v. 12): Literally “fear” or “terror”; nominative masculine singular. Grammatically, it’s subject of “fell upon.” Translation choices: “Fear” for emotional impact. Theologically, it reflects human response to divine presence. Cross-references: Exodus 3:6 (Moses afraid); Luke 2:9 (shepherds terrified). – Pneuma Hagion (v. 15): Literally “Spirit Holy”; neuter nominative, compound divine title. Grammatically, it’s passive filling. Translation choices: “Holy Spirit” capitalized for deity. Theologically, it denotes John’s prophetic empowerment from birth, echoing Nazarite vows. Cross-references: Judges 13:5 (Samson); Ephesians 5:18 (filled with the Spirit). – Kurios (v. 15-17): Literally “lord”; multiple instances referring to God. Grammatically, genitive or dative. Translation choices: Capitalized for deity. Theologically, it links John to preparing for the Messiah. Cross-references: Malachi 4:5 (Elijah before the Lord); Isaiah 40:3 (prepare the way).
– Gērōn (v. 18): Literally “old man” or “elder”; nominative masculine singular. Grammatically, it’s predicative. Translation choices: “Old man” or “elderly” for inclusivity. Theologically, it parallels Abraham’s doubt, emphasizing human frailty. Cross-references: Genesis 18:11 (Abraham old); Romans 4:19 (Abraham’s age). – Gabriel (v. 19): Literally “Gabriel” (God is my strength); proper name. Grammatically, nominative. Translation choices: Retained as is. Theologically, Gabriel as archangel signifies major announcements. Cross-references: Daniel 8:16 (Gabriel explains visions); Luke 1:26 (to Mary). – Siōpaō (v. 20): Literally “be silent” or “mute”; future active indicative verb. Grammatically, predictive. Translation choices: “Silent” for directness. Theologically, it serves as a sign of unbelief’s consequences. Cross-references: Ezekiel 3:26 (prophet mute); Acts 13:11 (Elymas blinded for unbelief).
– Laos (v. 21): Literally “people” or “crowd”; nominative masculine singular collective. Grammatically, subject. Translation choices: “People” for gender-neutral inclusivity. Theologically, it represents the community’s expectation in worship. Cross-references: Exodus 19:16 (people trembling); Acts 3:11 (people gathering). – Optasian (v. 22): Literally “vision” or “appearance”; accusative feminine singular. Grammatically, object of “seen.” Translation choices: “Vision” for supernatural tone. Theologically, it indicates divine encounter in the holy place. Cross-references: Acts 26:19 (Paul’s vision); Daniel 10:1 (vision revealed). – Diakonia (v. 23): Literally “service” or “ministry”; genitive feminine singular. Grammatically, temporal genitive. Translation choices: “Time of service” for priestly context. Theologically, it fulfills priestly duties before personal fulfillment. Cross-references: Hebrews 1:14 (ministering spirits); Romans 15:31 (my service).
– Syllabousa (v. 24): Literally “conceived” or “took together”; aorist active participle feminine. Grammatically, temporal. Translation choices: “Conceived” for biological clarity. Theologically, it marks miraculous intervention. Cross-references: Genesis 21:2 (Sarah conceived); Hebrews 11:11 (by faith). – Anthrōpoi (v. 25): Literally “people” or “humans”; dative masculine plural. Grammatically, among whom reproach is removed. Translation choices: “People” for inclusivity over “men.” Theologically, it addresses social stigma of barrenness. Cross-references: Genesis 30:23 (Rachel’s reproach); 1 Samuel 1:11 (Hannah’s affliction). – Kurios (v. 25): Literally “lord”; nominative masculine singular for God. Grammatically, subject. Translation choices: Capitalized “Lord.” Theologically, it affirms God’s compassionate action. Cross-references: Psalm 113:9 (barren woman joyful); Isaiah 54:1 (rejoice, barren one). – No modern equivalents needed for distances or measures in this chapter; terms like “hill country” retained for clarity, evoking Judean terrain without anachronism.
– Aggelos (v. 26): Literally “angel”; see v. 11 notes. Here, specified as Gabriel, emphasizing continuity in announcements. – Parthenon (v. 27): Literally “virgin”; accusative feminine singular. Grammatically, object. Translation choices: “Virgin” for precision. Theologically, it fulfills prophecy of virgin birth. Cross-references: Isaiah 7:14 (virgin shall conceive); Matthew 1:23 (Emmanuel). – Chaire (v. 28): Literally “rejoice” or “hail”; imperative. Grammatically, greeting form. Translation choices: “Greetings” for modernity. Theologically, it signals joy in divine favor. Cross-references: Judges 6:12 (Lord with Gideon); Ruth 2:4 (Lord be with you). – Charin (v. 30): Literally “favor,” “grace,” or “kindness”; accusative feminine singular. Grammatically, object of “found.” Translation choices: “Favor” over “grace” to avoid doctrinal overload. Theologically, it denotes unmerited divine selection. Cross-references: Ephesians 2:8 (saved by grace); Genesis 6:8 (Noah found favor). – Kurios (v. 28, 32-33): Literally “lord”; multiple deity references. See prior notes; here, it links to David’s throne, fulfilling messianic promise. Cross-references: 2 Samuel 7:12-13 (David’s throne eternal); Psalm 89:36 (his throne endures).
– Gynē (v. 34): Literally “woman” or “wife,” but contextually “virgin” (from v. 27). Grammatically, negative clause. Translation choices: Retained as “virgin” for emphasis. Theologically, it underscores miraculous conception. Cross-references: Isaiah 7:14 (see above). – Pneuma Hagion (v. 35): Literally “Spirit Holy”; see v. 15 notes. Here, active role in incarnation. Theologically, it affirms Trinitarian involvement. Cross-references: Matthew 1:18 (conceived by Holy Spirit); Genesis 1:2 (Spirit over waters). – Huios tou Theou (v. 35): Literally “Son of God”; genitive construction. Grammatically, predicative. Translation choices: Capitalized for divine title. Theologically, it declares Jesus’ divinity. Cross-references: Matthew 1:23 (God with us); Psalm 2:7 (You are My Son). – Dynamis (v. 35): Literally “power” or “might”; nominative feminine singular. Grammatically, subject. Translation choices: “Power” for force. Theologically, it evokes creation imagery. Cross-references: Exodus 40:35 (cloud overshadowed tabernacle); Acts 1:8 (power from on high). – Kurios (v. 38): Literally “lord”; genitive in “servant of the Lord.” See prior notes; Mary’s submission models faith. Cross-references: 1 Samuel 3:9 (speak, Lord); Psalm 123:2 (eyes on the Lord).
– Oreinēn (v. 39): Literally “hill country” or “mountainous region”; accusative feminine singular. Grammatically, directional. Translation choices: Retained for geographical accuracy. Theologically, it connects to Judean setting. Cross-references: Joshua 20:7 (hills of Judah); Luke 1:65 (hill country news). – Pneuma Hagion (v. 41): Literally “Spirit Holy”; see prior notes. Filling leads to prophecy. Theologically, it shows Spirit’s role in recognition. Cross-references: Acts 2:4 (filled and spoke); Joel 2:28 (Spirit poured out). – Kurios (v. 43, 45): Literally “lord”; genitive for “my Lord” (fetal Jesus). Translation choices: Capitalized. Theologically, Elizabeth acknowledges Jesus’ lordship prenatally. Cross-references: Psalm 110:1 (Lord to my Lord); Philippians 2:11 (Jesus is Lord). – Makaria (v. 45): Literally “blessed” or “happy”; nominative feminine singular. Grammatically, beatitude form. Translation choices: “Blessed” for spiritual connotation. Theologically, it praises faith in God’s word. Cross-references: James 1:25 (blessed in doing); Luke 11:28 (blessed who hear and keep).
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