The Meaning of Luke 1:6 Explained

Luke 1:6

KJV: And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

YLT: and they were both righteous before God, going on in all the commands and righteousnesses of the Lord blameless,

Darby: And they were both just before God, walking in all the commandments and ordinances of the Lord blameless.

ASV: And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

KJV Reverse Interlinear

And  they were  both  righteous  before  God,  walking  in  all  the commandments  and  ordinances  of the Lord  blameless. 

What does Luke 1:6 Mean?

Verse Meaning

This verse shows that Elizabeth"s childless condition was not the result of her sin. In the Old Testament, God normally blessed the godly with children (cf. Genesis 1:28; Psalm 127; Psalm 128). She and her husband were right with God and followed Him faithfully. "Blameless" (Gr. amemptos) means that they dealt with sin in their lives quickly and as God required, not that they were sinless (cf. Philippians 2:15; Philippians 3:6; 1 Thessalonians 3:13; Hebrews 8:7). This Greek word is the equivalent of the Hebrew tam that describes Noah ( Genesis 6:9) and Job ( Job 1:8). The righteousness of the scribes and Pharisees was typically superficial and hypocritical, but Zechariah and Elizabeth were truly godly.
"Sometimes we are deprived of something because God has better things awaiting us down the road. When we wait patiently on the Lord, he often gives us more than we imagined possible. Zechariah and Elizabeth wanted a child; what they got was a prophet." [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 1:6

Righteous before God [δικαιοι εναντιον του τεου]
Old Testament conception and idiom. Cf. Luke 2:25 about Simeon. Expanded in Old Testament language. Picture of “noblest product of Old Testament education” (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were “privileged to see with clear eyes the dawn of the New Testament revelation.” [source]
Before God []
A Hebrew expression. Compare Genesis 7:1; Acts 8:21. -DIVIDER-
[source]

Reverse Greek Commentary Search for Luke 1:6

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Matthew 1:19 A Righteous Man [δικαιος]
Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke 1:6) and Simeon (Luke 2:25). “An upright man,” the Braid Scots has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy 22:23). Though Joseph was upright, he would not do that. “As a good Jew he would have shown his zeal if he had branded her with public disgrace” (McNeile). [source]
Matthew 5:3 Blessed [μακαριοι]
The English word “blessed” is more exactly represented by the Greek verbal ευλογητοι — eulogētoi as in Luke 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος — eulogēmenos as in Luke 1:42 of Mary by Elizabeth and in Matthew 21:9. Both forms come from ευλογεω — eulogeō to speak well of The Greek word here English has thus ennobled “blessed” to a higher rank than “happy.” But “happy” is what Jesus said and the Braid Scots New Testament dares to say “Happy” each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Revelation 14:13. Already in the Old Testament the Septuagint uses it of moral quality. “Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love” (Vincent). Jesus takes this word “happy” and puts it in this rich environment. “This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult” (Bruce). It is a pity that we have not kept the word “happy” to the high and holy plane where Jesus placed it. “If you know these things, happy “Happy And Paul applies this adjective to God, “according to the gospel of the glory of the happy The term “Beatitudes” (Latin beatus) comes close to the meaning of Christ here by οτι — makarioi It will repay one to make a careful study of all the “beatitudes” in the New Testament where this word is employed. It occurs nine times here (Matthew 5:3-11), though the beatitudes in Matthew 5:10 and Matthew 5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, “for” That is of small moment. “The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces “ (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. [source]
Luke 2:38 Gave thanks [ἀνθωμολογεῖτο]
The verb originally means to make a mutual agreement; and the idea of reciprocity is retained in the expression “to return thanks” for something received. Compare Sept., Luke 2:25. Compare Luke 1:68, and see Isaiah 40:2. [source]
Luke 19:2 Named [ὀνόματι καλούμενος]
Lit., called by name. Compare Luke 1:61. [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 1:39 Into the hill country [εις την ορινην]
Luke uses this adjective twice in this context (here and Luke 1:65) instead of το ορος — to oros the mountains. It is an old word and is in the lxx, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Joshua 15:55). Hebron was the chief city of this part of Judea. [source]
Luke 1:78 The dayspring from on high [ανατολη εχ υπσους]
Literally, rising from on high, like the rising sun or stars (Isaiah 60:19). The word is used also of a sprouting plant or branch (Jeremiah 23:5; Zechariah 6:12), but that does not suit here.Shall visit (επεσκεπσεται — epeskepsetai), correct text, cf. Luke 1:68. [source]
Luke 1:45 For [οτι]
It is not certain whether οτι — hoti here is “that” or “because.” It makes good sense either way. See also Luke 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (Luke 1:47-55) and Zacharias (Luke 1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary‘s Magnificat (Luke 1:46-48, Luke 1:49, Luke 1:50, Luke 1:51-53, Luke 1:54, Luke 1:55). Every idea here occurs in the Old Testament, showing that Mary‘s mind was full of the spiritual message of God‘s word. [source]
Luke 1:78 Shall visit [επεσκεπσεται]
(επεσκεπσεται — epeskepsetai), correct text, cf. Luke 1:68. [source]
Luke 15:26 He inquired [επυντανετο]
Imperfect middle, inquired repeatedly and eagerly.What these things might be (τι αν ειη ταυτα — ti an eiē tauta). Not “poor” Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Acts 17:18. In Acts 10:17 we have the construction with αν ειη — an eiē of the direct retained in the indirect question. So also in Luke 1:62: See Robertson, Grammar, p. 1044. [source]
Luke 15:26 What these things might be [τι αν ειη ταυτα]
Not “poor” Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Acts 17:18. In Acts 10:17 we have the construction with αν ειη — an eiē of the direct retained in the indirect question. So also in Luke 1:62: See Robertson, Grammar, p. 1044. [source]
Luke 2:15 Now [δη]
A particle of urgency.This thing (το ρημα τουτο — to rhēma touto). A Hebraistic and vernacular use of ρημα — rhēma (something said) as something done. See Luke 1:65. The ancient Greek used logos in this same way. [source]
Luke 2:15 This thing [το ρημα τουτο]
A Hebraistic and vernacular use of ρημα — rhēma (something said) as something done. See Luke 1:65. The ancient Greek used logos in this same way. [source]
Luke 2:38 Gave thanks [αντωμολογειτο]
Imperfect middle of a verb Anna was evidently deeply moved and repeated her thanksgiving and kept speaking These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have “in Jerusalem” but “of Jerusalem” is correct. What they meant by the “redemption of Jerusalem” is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (Luke 2:25) and Zacharias (Luke 1:68) sang of redemption for Israel (Isaiah 40:2). [source]
John 5:13 He that was healed [ο ιατεις]
First aorist passive articular participle of ιαομαι — iaomai (John‘s usual word). Who it was Present tense preserved in indirect question. Had conveyed himself away First aorist active indicative of εκνεω — ekneō old verb to swim out, to slip out, or from εκνευω — ekneuō to turn out, to turn the head to one side (to one side with which compare ενενευον — eneneuon they nodded, Luke 1:62). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a past perfect. A multitude being in the place Genitive absolute and the reason for Christ‘s departure. [source]
John 4:22 That which ye know not [ο ουκ οιδατε]
Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. We We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24). That which we know Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11, John 1:26; John 7:28). For salvation is from the Jews “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, Luke 1:71, Luke 1:77; Acts 13:26, Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ — ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew. [source]
Acts 3:13 His son [παῖδα]
Rightly, servant, as Rev. See on Luke 1:54. The A. V. renders, in Matthew 12:18, servant, quoting from Isaiah 42:1; but elsewhere, where applied to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint as the servant of God. See 2 Samuel 7:5, 2 Samuel 7:8, 2 Samuel 7:19, 2 Samuel 7:20, 2 Samuel 7:21, 2 Samuel 7:25, 2 Samuel 7:26. Compare Luke 1:69. The term servant of Jehovah, or servant of the Lord, is applied in the Old Testament (1) to a worshipper of God, Nehemiah 1:10; Daniel 6:21; so to Abraham, Psalm 105:6, Psalm 105:42; to Joshua, Joshua 24:29; to Job, Job 1:8. (2) To a minister or ambassador of God called to any service, Isaiah 49:6; of Nebuchadnezzar, Jeremiah 27:6; of the prophets, Amos 3:7; of Moses, Deuteronomy 34:5. (3) Peculiarly of the Messiah, Isaiah 42:1; Isaiah 52:13; as God's chosen servant for accomplishing the work of redemption. “Unless we render servant in the passages where the phrase παῖς Θεοῦ occurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant of Jehovah, who learned obedience by the things which he suffered” (Trench, “On the Authorized Version of the New Testament”). [source]
Acts 10:17 Might be [an eiē)]
Optative with an in indirect question simply retained from the direct (Robertson, Grammar, pp. 1021, 1044). See note on Acts 17:18, for the direct and note on Luke 1:62 for the indirect It is the conclusion of a fourth class condition. Having made inquiry (dierōtēsantes). First aorist active participle of dierōtaō another compound of dia to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. Stood before the gate Second aorist active indicative of ephistēmi intransitive. Note repetition of epi The messengers stopped right at the folding gates of the passage (pulōna) which led from the street to the inner court or house. [source]
Acts 10:22 Righteous [dikaios)]
In the Jewish sense as in Luke 1:6; Luke 2:25. [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 10:38 And healing [καταδυναστευω]
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 10:38 For God was with him [hoti ho theos ēn met' autou)]
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 11:21 The hand of the Lord was with them [ην χειρ κυριου μετ αυτων]
This O.T. phrase (Exodus 9:3; Isaiah 59:1) is used by Luke (Luke 1:66; Acts 4:28, Acts 4:30; Acts 13:11). It was proof of God‘s approval of their course in preaching the Lord Jesus to Greeks. [source]
Acts 12:18 What was become of Peter [τι αρα ο Πετρος εγενετο]
An indirect question with the aorist indicative retained. Αρα — Ara adds a syllogism (therefore) to the problem as in Luke 1:66. The use of the neuter τι — tōi (as in Acts 13:25) is different from τις — tis though nominative like Πετρος — Petros literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in John 21:21 (ουτος δε τι — houtos de tōi). [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 12:18 No small stir [ταραχος ουκ ολιγος]
Litotes Furneaux suggests that Manaen, the king‘s foster-brother and a Christian (Acts 13:1), was the “angel” who rescued Peter from the prison. That is not the way that Peter looked at it. What was become of Peter (τι αρα ο Πετρος εγενετο — tōi ara ho Petros egeneto). An indirect question with the aorist indicative retained. Αρα — Ara adds a syllogism (therefore) to the problem as in Luke 1:66. The use of the neuter τι — tōi (as in Acts 13:25) is different from τις — tis though nominative like Πετρος — Petros literally, “what then Peter had become,” “what had happened to Peter” (in one idiom). See the same idiom in John 21:21 (ουτος δε τι — houtos de tōi). But this one what (verb γενησεται — genēsetai not used). [source]
Romans 8:4 Righteousness [δικαίωμα]
Rev., ordinance. Primarily that which is deemed right, so as to have the force of law; hence an ordinance. Here collectively, of the moral precepts of the law: its righteous requirement. Compare Luke 1:6; Romans 2:26; Hebrews 9:1. See on Romans 5:16. [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]

2 Corinthians 1:3 Blessed [ευλογητος]
From old verb ευλογεω — eulogeō to speak well of, but late verbal in lxx and Philo. Used of men in Genesis 24:31, but only of God in N.T. as in Luke 1:68 and chiefly in Paul (2 Corinthians 11:31; Romans 1:25). Paul has no thanksgiving or prayer as in 1 Corinthians 1:4-9, but he finds his basis for gratitude in God, not in them. [source]
Ephesians 1:3 Blessed [ευλογητος]
Verbal of ευλογεω — eulogeō common in the lxx for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος — eulogēmenos (perfect passive participle) is applied to men (Luke 1:42). “While ευλογημενος — eulogēmenos points to an isolated act or acts, ευλογητος — eulogētos describes the intrinsic character” (Lightfoot). Instead of the usual ευχαριστουμεν — eucharistoumen (Colossians 1:3) Paul here uses ευλογητος — eulogētos elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably εστιν — estin (is), though either εστω — estō (imperative) or ειη — eiē (optative as wish) will make sense. [source]
1 Thessalonians 4:1 How ye ought [το πως δει υμας]
Literally, explanatory articular indirect question (το πως — to pōs) after παρελαβητε — parelabēte according to common classic idiom in Luke (Luke 1:62; Luke 22:2, Luke 22:4, Luke 22:23, Luke 22:24) and Paul (Romans 8:26). [source]
1 Thessalonians 4:1 We beseech [ερωτωμεν]
Not “question” as in ancient Greek, but as often in N.T. (1 Thessalonians 5:12; 2 Thessalonians 2:1; Philemon 4:3) and also in papyri to make urgent request of one. How ye ought (το πως δει υμας — to pōs dei humās). Literally, explanatory articular indirect question (το πως — to pōs) after παρελαβητε — parelabēte according to common classic idiom in Luke (Luke 1:62; Luke 22:2, Luke 22:4, Luke 22:23, Luke 22:24) and Paul (Romans 8:26). That ye abound Loose construction of the ινα — hina clause with present subjunctive after two subordinate clauses with κατως — kathōs (as, even as) to be connected with “beseech and exhort.” More and more (μαλλον — mallon). Simply more, but added to same idea in περισσευητε — perisseuēte See also 1 Thessalonians 4:11. [source]
Hebrews 9:12 Having obtained eternal redemption [αἰωνίαν λύτρωσιν εὑράμενος]
Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain “entered the sanctuary after having obtained redemption by his life, death, and resurrection”; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see Hebrews href="/desk/?q=heb+6:2&sr=1">Hebrews 6:2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more: a redemption not ritual, but profoundly ethical and spiritual. Λύτρωσιν redemptiononly here, Luke 1:68; Luke 2:38. See on might redeem, Titus 2:4. [source]
Hebrews 8:7 That first covenant [η πρωτη εκεινη]
The word διατηκη — diathēkē (covenant) is not expressed, but clearly meant by the feminine gender πρωτη — prōtē Faultless Old compound adjective for which see Luke 1:6; Philemon 2:15. The condition is second class and assumes that the old covenant was not “blameless,” apparently a serious charge which he hastens to explain. For a second Objective genitive with διατηκης — diathēkēs understood. The conclusion with αν — an and the imperfect passive indicative (εζητειτο — ezēteito) is clearly a second-class condition. See a like argument in Hebrews 7:11. [source]
Hebrews 9:1 Even the first covenant [και η πρωτη]
Και — Kai (even) is doubtful. No word for covenant with πρωτε — prōte (cf. Hebrews 8:7). Had Imperfect active, used to have. Ordinances Regulations (from δικαιοω — dikaioō) as in Luke 1:6; Romans 5:16. Of divine service No word for “divine,” though worship is meant as in Romans 9:4; Philemon 3:3. Genitive case. And its sanctuary, a sanctuary of this world By το αγιον — to hagion the author describes the whole sanctuary (Exodus 36:3; Numbers 3:38) like των αγιων — tōn hagiōn in Hebrews 8:2. Κοσμικον — Kosmikon is a late adjective (Aristotle, Plutarch) from κοσμος — kosmos relating to this world, like επι γης — epi gēs (upon earth) of Hebrews 8:4. It is in the predicate position, not attributive. [source]
Hebrews 9:12 Through his own blood [δια του ιδιου αιματος]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω — heuriskō simultaneous action with εισηλτεν — eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις — Lutrōsis (from λυτροω — lutroō) is a late word for the act of ransoming (cf. λυτρον — lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις — apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν — aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
James 3:9 We bless [ευλογουμεν]
Present active indicative of ευλογεω — eulogeō old verb from ευλογος — eulogos (a good word, ευ λογος — euτον κυριον και πατερα — logos), as in Luke 1:64 of God. “This is the highest function of speech” (Hort).The Lord and Father (καταρωμετα — ton kurion kai patera). Both terms applied to God.Curse we Present middle indicative of the old compound verb καταρα — kataraomai to curse (from τους κατ ομοιωσιν τεου γεγονοτας — katara a curse), as in Luke 6:28.Which are made after the likeness of God (γινομαι — tous kath' homoiōsin theou gegonotas). Second perfect articular participle of ομοιωσις — ginomai and ομοιοω — homoiōsis old word from ομοιωμα — homoioō (to make like), making like, here only in N.T. (from Genesis 1:26; Genesis 9:6), the usual word being homoiōma resemblance (Philemon 2:7). It is this image of God which sets man above the beasts. Cf. 2 Corinthians 3:18. [source]
1 Peter 1:3 Blessed be [ευλογητος]
No copula in the Greek The verbal adjective (from ευλογεω — eulogeō) occurs in the N.T. only of God, as in the lxx (Luke 1:68). See also 2 Corinthians 1:3; Ephesians 1:3. [source]
2 John 1:12 Paper [χάρτου]
Only here in the New Testament. The Egyptian papyrus or byblus, Cyperus papyrus, anciently very common, but not now found within the limits of the country. It is a tall, smooth flag or reed, with a large triangular stalk, containing the pith which furnished the paper. The paper was manufactured by cutting the pith into strips, arranging them horizontally, and then placing across them another layer of strips, uniting the two layers by a paste, and subjecting the whole to a heavy pressure. The upper and middle portions of the reed were used for this purpose. The fact that the plant is no longer found is significant in connection with Isaiah's prophecy that “the flags (Hebrews suph papyrus ) shall waste away” (Isaiah 19:6). The plant grew in shallow water or in marshes, and is accordingly represented on the monuments as at the side of a stream or in irrigated lands. The Jews wrote on various materials, such as the leaves of the olive and palm, the rind of the pomegranate, and the skins of animals. The tablet ( πινακίδιον , Luke 1:63) was in very common use. It consisted of thin pieces of wood, strung together, and either plain, or covered with papyrus or with wax. [source]
Revelation 5:6 Seven horns and seven eyes []
See remarks on the Apocalyptic imagery, Revelation 1:16. The horn is the emblem of might. See 1 Samuel 2:10; 1 Kings 22:11; Psalm 112:9; Daniel 7:7, Daniel 7:20sqq.; Luke 1:69. Compare Matthew 28:18. The eyes represent the discerning Spirit of God in its operation upon all created things. [source]
Revelation 15:4 Judgments [δικαιώματα]
Not merely divine decisions, but righteous acts generally. So Rev. Primarily, the word signifies that which has been deemed right so as to have the force of law. Hence an ordinance (Luke 1:6; Hebrews 9:1; Romans 1:32). A judicial decision for or against (Romans 5:16). A righteous deed. See Revelation 19:8. [source]

What do the individual words in Luke 1:6 mean?

They were now righteous both before - God walking in all the commandments and ordinances of the Lord blameless
ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ Θεοῦ πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ Κυρίου ἄμεμπτοι

ἦσαν  They  were 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
δίκαιοι  righteous 
Parse: Adjective, Nominative Masculine Plural
Root: δίκαιος  
Sense: righteous, observing divine laws.
ἀμφότεροι  both 
Parse: Adjective, Nominative Masculine Plural
Root: ἀμφότεροι  
Sense: both of two, both the one and the other.
ἐναντίον  before 
Parse: Preposition
Root: ἐναντίον  
Sense: over against, opposite.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
πορευόμενοι  walking 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
ἐντολαῖς  commandments 
Parse: Noun, Dative Feminine Plural
Root: ἐντολή  
Sense: an order, command, charge, precept, injunction.
δικαιώμασιν  ordinances 
Parse: Noun, Dative Neuter Plural
Root: δικαίωμα  
Sense: that which has been deemed right so as to have force of law.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἄμεμπτοι  blameless 
Parse: Adjective, Nominative Masculine Plural
Root: ἄμεμπτος  
Sense: blameless, deserving no censure, free from fault or defect.