καὶ εἰσελθὼν ὁ ἄγγελος πρὸς αὐτὴν εἶπε· χαῖρε, κεχαριτωμένη· ὁ Κύριος μετὰ σοῦ· εὐλογημένη σὺ ἐν γυναιξίν. (Luke 1:28)
Gabriel’s arrival to Mariam in Luke 1:28 is not only a moment of sacred announcement — it is a moment wrapped in grammatical precision. The words are few, but their form is densely theological. Let us walk gently into this angelic sentence and attend to its grammar — not as cold analysis, but as a key to the richness of the moment.
Aorist Participle in Sacred Narrative: εἰσελθὼν
The verse opens with καὶ εἰσελθὼν — “and having entered.” This is an aorist active participle of the verb εἰσέρχομαι, masculine nominative singular, agreeing with the subject ὁ ἄγγελος. The aorist participle, a staple in narrative Greek, marks an action prior to the main verb. Here, Gabriel’s entry precedes his speech. This is typical narrative syntax: the participle “sets the stage.”
But note the choice of participle instead of a finite verb. Why not say καὶ εἰσῆλθεν? Because the participial form allows Luke to subordinate the motion — it’s not the emphasis. The focus is on what he said. This grammatical strategy enhances narrative fluidity: the angel appears, and the real message begins.
Vocative Perfection: χαῖρε, κεχαριτωμένη
χαῖρε is an imperative form of χαίρω, “rejoice!” It’s grammatically an aorist imperative, though it functions idiomatically as “greetings.” Yet in angelic speech, it likely holds deeper weight — a command to enter joy, to receive it. The greeting becomes theology: χαῖρε is not mere politeness, it is divine invocation.
κεχαριτωμένη is a perfect passive participle of χαριτόω, used vocatively. Feminine, singular, and divinely weighty. The perfect tense indicates a completed action with ongoing results — “you have been endowed with grace and remain in that state.” The passive voice makes clear: this favor is received, not earned.
Together, χαῖρε, κεχαριτωμένη could be rendered: “Rejoice, you who have been graced.” A grammatical pairing of imperative joy and participial identity.
Presence in Preposition: ὁ Κύριος μετὰ σοῦ
Prepositions are never small in Greek. μετά with the genitive (σοῦ) implies association and accompaniment. When paired with ὁ Κύριος, the structure communicates: “The Lord is with you.” The word order is also telling. In Greek, flexibility allows emphasis. Placing ὁ Κύριος before μετὰ σοῦ highlights the subject — the Lord Himself.
Importantly, ὁ Κύριος uses the article, indicating specificity — not a lord, but the Lord, a likely reference to YHWH. This isn’t just presence — it’s covenantal presence. The grammar echoes promises of divine nearness throughout the Hebrew Scriptures.
The Blessed Among: εὐλογημένη σὺ ἐν γυναιξίν
Here we meet another participle: εὐλογημένη, a perfect passive participle from εὐλογέω (“to bless”). Again, the perfect tense signals completed action with enduring result. Like κεχαριτωμένη, it stresses ongoing divine status — Mariam stands in a blessed condition, not merely as a moment, but as a designation.
The phrase σὺ ἐν γυναιξίν may seem redundant — “you among women.” But grammatically, it functions to elevate: she is not just one of the women, but “blessed among” them. The preposition ἐν with the dative plural γυναιξίν (from γυνή) indicates a group in which she stands uniquely blessed. The syntax mirrors Semitic idioms (cf. Judges 5:24) and emphasizes contrast: Mariam’s status is singular among many.
A Theological Snapshot Through Grammar
In one verse, we find:
- Aorist participle used narratively (εἰσελθὼν)
- Imperative joy (χαῖρε)
- Perfect passive participles indicating lasting divine status (κεχαριτωμένη, εὐλογημένη)
- Emphatic vocative structure
- Prepositional phrase affirming divine presence (μετὰ σοῦ)
- Semitic-style comparative blessing formula (ἐν γυναιξίν)
This is no casual greeting. It is divine speech shaped by participial grace and grammatical precision. Through tense, voice, and structure, Luke reveals a theology of joy, favor, presence, and blessed identity — all through the tools of New Testament Greek.
