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"And in the sixth month, the Angel Gabriel was sent from god into a city of Galilee, called Nazareth. To a Virgin espoused to a man whose name was Joseph of the house of David; and the Virgin's name was Mary. And the Angel being come in, said unto her: Hail, full of grace, the Lord is with thee; blessed art thou among women. abriel and Elizabeth's words are also commonly recognized from the Latin Vulgate: Ave Maria, gratia plena, Dominus tecum benedicta tu in mulieribus, et benedictus fructus ventris tui Iesus. which is commonly translated as Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb. It is worth noting that gratia plena, full of grace, or highly favored, is a translation, rather than a transliteration of the original Greek. That is, gratia plena or full of grace in Greek would be pleres charitos (πλήρης χάριτος), whereas St. Luke chooses to use kecharitomene (κεχαριτωμένη). Scholar Rene Laurentin points out that both theologically and philologically, kecharitomene indicates "a transformation of the subject." (Laurentin 1986, pp. 18-19) It is then natural to ask, in what sense was Mary transformed? Building on Laurentin's work, apologist Karl Keating indicates that in Greek, the word kecharitomene indicates a perfection of grace. A perfection in the original Greek context, he continues, must be perfect not only intensively, but extensively over time as well. (Keating 1988, p. 269) Thus, when Gabriel greeted Mary as kecharitomene, or full of grace, he was greeting and recognizing her as being a perfectly transformed subject, perfectly transformed by grace both intensively in the moment, as well as extensively from the moment of her conception. This understanding of kecharitomene is also why many of the early Church Fathers refer to Mary as immaculata, i.e. stainless or without sin, thus laying Scriptural groundwork for the Church's understanding of the Immaculate Conception of Mary.