The χαριτόω (Charito'o) Argument

A Greek–English Lexicon of the New Testament and Other Early Christian Literature, aka BDAG (3rd edition), p. 1081, explains the meaning of χαριτόω thus: 

One of the techniques of those arguing that Mary was immaculately conceived is to load the word, χαριτόω, with special significance.  We will take a broader look at the use of the word before Luke's use (in quoting the angel) and after Luke's use.

• Sirach 18:15 (Intertestamental Period)
• Luke 1:28 (Early Apostolic Period)
• Ephesians 1:3-6 (Middle Apostolic Period)
• Testament of the Twelve Patriarchs (Second Century for their current form?), Joseph's Testament
• Shepherd of Hermas (Late 1st Century or 2nd Century), Section 101
• Clement of Alexandria (150-215), Paedagogus (c. 198) 3.11.83, Stromata (c. 198-203) 1.1.14
• Origen (185 - 253), Fragments on the Gospel of John
• Letter of Pseudo-Aristeas (2nd century BC) 
• Posidippus (c. 310-240 BC), Epigrams 
• Origen (185 - 253), Fragments in Luke (in catenas), Fragments 21a-21d

Sirach 18:15-18 (NETS)

Sirach 18:15 Τέκνον, ἐν ἀγαθοῖς μὴ δῷς μῶμον καὶ ἐν πάσῃ δόσει λύπην λόγων. 16 οὐχὶ καύσωνα ἀναπαύσει δρόσος; οὕτως κρείσσων λόγος ἢ δόσις. 17 οὐκ ἰδοὺ λόγος ὑπὲρ δόμα ἀγαθόν; καὶ ἀμφότερα παρὰ ἀνδρὶ (man) κεχαριτωμένῳ (who has been favored). 18 μωρὸς ἀχαρίστως ὀνειδιεῖ, καὶ δόσις βασκάνου ἐκτήκει ὀφθαλμούς.

Luke's Gospel

Luke 1:28 And the angel came in unto her, and said, Hail, [thou that art] highly favoured (κεχαριτωμένη), the Lord [is] with thee: blessed [art] thou among women.

Paul's Epistle to the Ephesians

Ephesians 1:3-6 Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted (ἐχαρίτωσεν) in the beloved.

Testament of the 12 Patriarchs

11.ΔΙΑΘΗΚΗ ΙΩΣΗΦ ΠΕΡΙ ΣΩΦΡΟΣΥΝΗΣ

11.1. (1) Ἀντίγραφον διαθήκης Ἰωσήφ. ἐν τῷ μέλλειν αὐτὸν ἀποθνῄσκειν καλέσας τοὺς υἱοὺς αὐτοῦ καὶ τοὺς ἀδελφοὺς αὐτοῦ εἶπεν αὐτοῖς· (2) Τέκνα μου καὶ ἀδελφοί, ἀκούσατε Ἰωσήφ, τοῦ ἠγαπημένου ὑπὸ  Ἰσραήλ· ἐνωτίσασθε, υἱοί, τοῦ πατρὸς ὑμῶν. (3) ἐγὼ εἶδον ἐν τῇ ζωῇ μου τὸν φθόνον καὶ τὸν θάνατον, καὶ οὐκ ἐπλανήθην ἐν τῇ ἀληθείᾳ κυρίου. (4) οἱ ἀδελφοί μου οὗτοι ἐμίσησάν με, καὶ ὁ κύριος ἠγάπησέ με· αὐτοὶ ἤθελόν με ἀνελεῖν, καὶ ὁ θεὸς τῶν πατέρων μου ἐφύλαξέ με· εἰς λάκκον με ἐχάλασαν, καὶ ὁ ὕψιστος ἀνήγαγέ με· (5) ἐπράθην εἰς δοῦλον, καὶ ὁ κύριος ἐλευθέρωσέ με· εἰς αἰχμαλωσίαν ἐλήφθην, καὶ ἡ κραταιὰ αὐτοῦ χεὶρ ἐβοήθησέ μοι· ἐν λιμῷ συνεσχέθην, καὶ αὐτὸς ὁ κύριος διέθρεψέ με· (6) μόνος ἤμην, καὶ ὁ θεὸς παρεκάλεσέ με· ἐν ἀσθενείᾳ ἤμην, καὶ ὁ ὕψιστος ἐπεσκέψατό με· ἐν φυλακῇ ἤμην, καὶ ὁ σωτὴρ ἐχαρίτωσέ με· ἐν δεσμοῖς, καὶ ἔλυσέ με· (7) ἐν διαβολαῖς, καὶ συνηγόρησέ μοι· ἐν λόγοις Αἰγυπτίων πικροῖς, καὶ ἐρρύσατό με· ἐν φθόνοις συνδούλων, καὶ ὕψωσέ με.

11. THE TESTAMENT OF JOSEPH ON TEMPERANCE

11.1. (1) A copy of the testament of Joseph. When he was about to die, he called his sons and his brothers and said to them: (2) "My children and brothers, listen to Joseph, beloved by Israel; heed, sons, your father. (3) I have seen in my life envy and death, and I was not led astray from the truth of the Lord. (4) These brothers of mine hated me, and the Lord loved me; they wanted to kill me, and the God of my fathers protected me; they threw me into a pit, and the Most High lifted me out; (5) I was sold into slavery, and the Lord freed me; I was taken into captivity, and His mighty hand helped me; I was bound by famine, and the Lord himself nourished me; (6) I was alone, and God comforted me; I was weak, and the Most High visited me; I was in prison, and the Savior favored (ἐχαρίτωσέ) me; I was in chains, and He freed me; (7) I was slandered, and He defended me; in the bitter words of Egyptians, and He rescued me; in the envy of fellow servants, and He raised me up."

Shepherd of Hermas

101. (1)   Ἐκ δὲ τοῦ ἑβδόμο[υ ὄρους, ἐν ᾧ βοτάναι] χλωραὶ [καὶ] ἱλαραί, καὶ ὅλον τὸ ὄρος εὐθηνοῦν, καὶ πᾶν γένος κτηνῶν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ ἐνέμοντο τὰς βοτ[άνας ἐν τούτῳ τῷ] ὄρει, καὶ αἱ βοτάναι, ἃς ἐνέμοντο, μᾶλλον (2) εὐθαλεῖς ἐγίνοντο, οἱ πιστεύσαντες τοιοῦτοί εἰσι· πάντοτε ἁπλοῖ [καὶ ἄ]κακοι [καὶ μακάριοι ἐ]γίνοντο, μηδὲν κατ’ ἀλλήλων ἔχοντες, ἀλλὰ πάντοτε ἀγαλλιώμενοι ἐπὶ τοῖς δούλοις τοῦ θεοῦ καὶ ἐνδεδυμένοι [τὸ] πνεῦμα [τὸ ἅγιον τούτων τῶν πα]ρθένων καὶ πάντοτε σπλάγχνον ἔχοντες ἐπὶ πάντα ἄνθρωπον, καὶ ἐκ τῶν κόπων αὐτῶν παντὶ ἀνθρώπῳ ἐχορήγησαν ἀνονειδίστως καὶ ἀδιστάκτως. [ὁ οὖν] κύριος ἰδὼν τὴν ἁπλότητα αὐτῶν καὶ πᾶσαν νηπιότητα ἐπλήθυνεν αὐτοὺς ἐν τοῖς κόποις τῶν χειρῶν αὐτῶν καὶ (4) ἐχαρίτωσεν αὐτοὺς ἐν πάσῃ πράξει αὐτῶν. λέγω δὲ ὑμῖν τοῖς τοιούτοις οὖσιν ἐγὼ ὁ ἄγγελος τῆς μετανοίας· διαμείνατε τοιοῦτοι, καὶ οὐκ ἐξαλειφθήσεται [τὸ σ]πέρμα ὑμῶν ἕως αἰῶνος· ἐδοκίμασε γὰρ ὑμᾶς ὁ κύριος καὶ ἐνέγραψεν ὑμᾶς εἰς τὸν ἀριθμὸν τὸν ἡμέτερον, καὶ ὅλον τὸ σπέρμα ὑμῶν κατοικήσει μετὰ τοῦ υἱοῦ τοῦ θεοῦ· ἐκ γὰρ τοῦ πνεύματος αὐτοῦ ἐλάβετε. 

101. (1) From the seventh mountain, on which there are green and cheerful herbs, and the entire mountain is lush, and all kinds of animals and the birds of the sky fed on the herbs on this mountain, and the herbs they fed on (2) became even more luxuriant. Those who believed are such; always simple, innocent, and blessed they became, having nothing against one another, but always rejoicing in the servants of God and clothed in the Holy Spirit of these virgins and always having compassion for every person, and from their labors, they provided for every person without reproach and hesitation. (3) Therefore, the Lord, seeing their simplicity and all their innocence, multiplied them in the labors of their hands (4) and graced them in all their deeds. And I, the angel of repentance, say to you who are such: remain as such, and your seed will not be wiped out forever; for the Lord has tested you and has written you in our number, and your entire seed will dwell with the son of God; for from His spirit you have received.

Clement of Alexandria, Pedagogue (the Tutor)

3.11.83

(1) παιδαγωγούμενον. «Οἱ ὀφθαλμοὶ γάρ σου ὀρθὰ βλεπέτωσαν, τὰ δὲ βλέφαρα νευέτω δίκαια·» μὴ γὰρ οὐκ ἐξὸν καὶ ἰδόντα καρτερεῖν; Ἀλλὰ τὸ ἐμπεσεῖν φυλακτέον. Δυνατὸν γὰρ ἰδόντα ὀλισθεῖν, ἀμήχανον δὲ μὴ ἰδόντα (2) ἐπιθυμεῖν. Οὐ γὰρ τὸ καθαρεύειν μόνον ἀπόχρη τοῖς σώφροσιν, ἀλλὰ καὶ τὸ ἐκτὸς εἶναι τοῦ ψόγου σπουδαστέον πᾶσαν ἀποκλείσαντας ὑπονοίας αἰτίαν πρὸς συγκεφαλαίωσιν ἁγνείας, ὡς μὴ μόνον εἶναι ἡμᾶς πιστούς, ἀλλὰ καὶ (3) ἀξιοπίστους φανῆναι. Καὶ γὰρ οὖν καὶ τοῦτο παραφυλακτέον, ὥς φησιν ὁ ἀπόστολος, «μή τις ἡμᾶς μωμήσηται· προνοούμενοι γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.» «Ἀπόστρεψον δὲ τὸν ὀφθαλμὸν ἀπὸ γυναικὸς κεχαριτωμένης, καὶ μὴ καταμάνθανε (4) κάλλος ἀλλότριον», φησὶν ἡ γραφή. Κἂν πύθῃ τὴν αἰτίαν, προσεπεξηγήσεταί σοι· «ἐν γὰρ κάλλει γυναικὸς πολλοὶ ἀπεπλανήθησαν, καὶ ἐκ τούτου φιλία ὡς πῦρ ἀνακαίεται,» εἰς πῦρ ἄγουσα ἀκατάπαυστον διὰ τὴν ἁμαρτίαν ἡ ἐκ πυρὸς ὁρμωμένη φιλία, ἣν ἔρωτα κεκλήκασιν.

(1) Being guided. "For your eyes should look straight ahead, and your eyelids should direct justly;" is it not possible, even upon seeing, to endure? But it is to avoid falling into it that one must be careful. For, seeing, one might slip, but desiring without seeing is impossible. (2) For it is not only cleanliness that is required of the temperate, but also to be beyond reproach, having excluded every cause for suspicion towards the summing up of purity, so that we may not only be faithful, but also appear trustworthy. And indeed, this too must be guarded against, as the apostle says, "that no one may fault us; providing for honest things, not only in the sight of the Lord but also in the sight of men." "Turn your eyes away from a graceful woman, and do not seek to know another's beauty," says the scripture. And if you inquire the reason, it will be explained to you: "for by the beauty of a woman many have been led astray, and by this, love burns like fire," leading to an unceasing fire because of sin, this passion ignited by fire, which they have called love.

But, above all, it seems right that we turn away from the sight of women. For it is sin not only to touch, but to look; and he who is rightly trained must especially avoid them. Let your eyes look straight, and your eyelids wink right. Proverbs 4:25 For while it is possible for one who looks to remain steadfast; yet care must be taken against falling. For it is possible for one who looks to slip; but it is impossible for one, who looks not, to lust. For it is not enough for the chaste to be pure; but they must give all diligence, to be beyond the range of censure, shutting out all ground of suspicion, in order to the consummation of chastity; so that we may not only be faithful, but appear worthy of trust. For this is also consequently to be guarded against, as the apostle says, that no man should blame us; providing things honourable, not only in the sight of the Lord, but also in the sight of men. 2 Corinthians 8:20-21 But turn away your eyes from a graceful woman, and contemplate not another's beauty, says the Scripture. Sirach 9:8 And if you require the reason, it will further tell you, For by the beauty of woman many have gone astray, and at it affection blazes up like fire; Sirach 9:8 the affection which arises from the fire which we call love, leading to the fire which will never cease in consequence of sin.

Clement of Alexandria, Stromata

1.1.14.

(1)   Ἡ μὲν οὖν τῶνδέ μοι τῶν ὑπομνημάτων γραφὴ ἀσθενὴς μὲν εὖ οἶδ’ ὅτι παραβαλλομένη πρὸς τὸ πνεῦμα ἐκεῖνο τὸ κεχαριτωμένον, οὗ κατηξιώθημεν ὑπακοῦσαι, εἰκὼν δ’ ἂν εἴη ἀναμιμνῄσκουσα τοῦ ἀρχετύπου τὸν θύρσῳ πεπληγότα· «σοφῷ γάρ», φησί, «λάλει, καὶ (2) σοφώτερος ἔσται,» καὶ «τῷ ἔχοντι δὲ προστεθήσεται». ἐπαγγέλλεται δὲ οὐχ ὥστε ἑρμηνεῦσαι τὰ ἀπόρρητα ἱκανῶς, πολλοῦ γε καὶ δεῖ, μόνον δὲ τὸ ὑπομνῆσαι, εἴτε ὁπότε ἐκλαθοίμεθα εἴτε ὅπως μηδ’ ἐκλανθανώμεθα. πολλὰ δὲ εὖ οἶδα παρερρύηκεν ἡμᾶς χρόνου μήκει ἀγράφως διαπεσόντα. ὅθεν τὸ ἀσθενὲς τῆς μνήμης τῆς ἐμῆς ἐπικουφίζων, κεφαλαίων συστηματικὴν ἔκθεσιν μνήμης ὑπόμνημα σωτήριον πορίζων ἐμαυτῷ, ἀναγκαίως κέχρημαι τῇδε τῇ ὑποτυπώσει. (3) ἔστι μὲν οὖν τινα μηδὲ ἀπομνημονευθέντα ἡμῖν (πολλὴ γὰρ ἡ παρὰ τοῖς μακαρίοις δύναμις ἦν ἀνδράσιν), ἔστιν δὲ καὶ ἃ ἀνυποσημείωτα μεμενηκότα τῷ χρόνῳ [ἃ] νῦν ἀπέδρα, τὰ δὲ ὅσα ἐσβέννυτο ἐν αὐτῇ μαραινόμενα τῇ διανοίᾳ, ἐπεὶ μὴ ῥᾴδιος ἡ τοιάδε διακονία τοῖς μὴ δεδοκιμασμένοις. ταῦτα δὲ ἀναζωπυρῶν ὑπομνήμασι τὰ μὲν ἑκὼν παραπέμπομαι ἐκλέγων ἐπιστημόνως, φοβούμενος γράφειν ἃ καὶ λέγειν ἐφυλαξάμην, οὔ τί που φθονῶν (οὐ γὰρ θέμις), δεδιὼς δὲ ἄρα περὶ τῶν ἐντυγχανόντων, μή πῃ ἑτέρως σφαλεῖεν καὶ παιδὶ μάχαιραν, ᾗ (4) φασιν οἱ παροιμιαζόμενοι, ὀρέγοντες εὑρεθῶμεν. «οὐ γὰρ ἔστι τὰ γραφέντα μὴ <οὐκ> ἐκπεσεῖν» καίτοι ἀνέκδοτα ὑπό γ’ ἐμοῦ μεμενηκότα, κυλιόμενα δὲ ἀεὶ μόνῃ μιᾷ χρώμενα τῇ ἐγγράφῳ φωνῇ πρὸς τὸν ἐπανερόμενον οὐδὲν πλέον παρὰ τὰ γεγραμμένα ἀποκρίνεται δεῖται γὰρ ἐξ ἀνάγκης βοηθοῦ ἤτοι τοῦ συγγραψαμένου ἢ καὶ ἄλλου   

(1) The writing of these memoirs of mine is admittedly weak when compared to that graceful spirit which we were deemed worthy to obey, but it might serve as a reminder of the archetype struck by the thyrsus: "For," it says, "speak to the wise, and he will become wiser," and "to him who has, more will be given." It promises not so much to interpret the mysteries adequately—much less is required for that—but merely to remind, whether we might forget or lest we be forgotten. I am well aware that many things have slipped through us, lost to the passage of time unwritten. Hence, to lighten the weakness of my memory, I provide for myself a systematic summary of memory, a salvific memorandum, having necessarily resorted to this depiction.  (3) Indeed, there are things not remembered by us (for great was the power among the blessed men), and there are also things that remained unmarked by time, now vanished, and those that were extinguished within it, fading in the mind, since such service is not easy for the untested. Reviving these memories, I willingly send forth some, choosing them knowledgeably, fearing to write what I have been careful even to speak, not out of envy (for it is not right), but rather fearing about those encountering them, lest somehow they stumble and, as the proverbial saying goes, we find ourselves offering a sword to a child. "For it is not possible that the written words will not fall out," although remaining unpublished by me, always rolling, using only the written voice to the reader, nothing more than what is written is answered—it necessarily requires the help of either the author or another.

Alternative Translation (link)

The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the thyrsus. For "speak," it is said, "to a wise man, and he will grow wiser; and to him that hath, and there shall be added to him." And we profess not to explain secret things sufficiently -- far from it -- but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting. Many things, I well know, have escaped us, through length of time, that have dropped away unwritten. Whence, to aid the weakness of my memory, and provide for myself a salutary help to my recollection in a systematic arrangement of chapters, I necessarily make use of this form. There are then some things of which we have no recollection; for the power that was in the blessed men was great. There are also some things which remained unnoted long, which have now escaped; and others which are effaced, having faded away in the mind itself, since such a task is not easy to those not experienced; these I revive in my commentaries. Some things I purposely omit, in the exercise of a wise selection, afraid to write what I guarded against speaking: not grudging -- for that were wrong -- but fearing for my readers, lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found "reaching a sword to a child." For it is impossible that what has been written should not escape, although remaining unpublished by me. But being always revolved, using the one only voice, that of writing, they answer nothing to him that makes inquiries beyond what is written; for they require of necessity the aid of some one, either of him who wrote, or of some one else who has walked in his foots

Origen, Fragments on the Gospel of John

(11)   Τῶν ἀρετῶν τὸ μὲν οἴκοθεν ἔχομεν καὶ παρ’ ἑαυτῶν, ὃ προαιρετικῶς κτώμεθα, τὸ δὲ ἐκ θεοῦ, πιστεύσαντες γοῦν τῷ σωτῆρι καὶ τῷ πατρὶ αὐτοῦ ὡς ἐνεδέχετο ἐκ τοῦ ἐφ’ ἡμῖν γενέσθαι. λείπεται ἡμῖν καὶ τὸ ἐκ θεοῦ αἰτεῖν, καθὼς καὶ οἱ μαθηταὶ Ἰησοῦ φασὶν αὐτῷ· «Πρόσθες ἡμῖν πίστιν». ἡ γὰρ λέξις ἡ «Πρόσθες» σημαίνει ἀπαιτεῖν αὐτοὺς θεοδώρητον πίστιν πρὸς ᾗ εἶχον προαιρετικῶς. ἀμέλει καὶ ὁ Παῦλος γράφων φησί· «Κατ’ ἀναλογίαν πί«στεως» τῆς ἐνούσης ἐκ τοῦ ἐφ’ ἡμῖν τὰς δωρεὰς τοῦ πνεύματος δίδοσθαι· «Ἑτέρῳ δίδοται πίστις, φησίν, ἐν τῷ αὐτῷ πνεύματι». εἰ δὲ πίστις δίδοταί τινι κατὰ ἀναλογίαν ἧς ἔχει πίστεως, φανερὸν ὅτι τῇ ἐφ’ ἡμῖν κατορθωθείσῃ ἡ θεόπεμπτος παραγίνεται πίστις. ἅπερ δὲ περὶ πίστεως εἴρηται, λεκτέον καὶ περὶ τῶν λοιπῶν ἀρετῶν. ἐπεὶ οὖν ἡ ἀρετὴ χάρις ἐστὶ κεχαριτωμένον ποιοῦσα τὸν ἔχοντα, ὅταν ἡμῖν προαιρετικῶς κατορθωθῇ αὐτή, τηνικαῦτα τὸ ἐκ θεοῦ παραγίνεται, καὶ τοῦτό ἐστι τὸ δίδοσθαι παρὰ θεοῦ χάριν ἀντὶ χάριτος.

(11) Of the virtues, we have some from within ourselves and by our own acquisition, which we obtain by choice, and some from God, having believed in the Savior and His Father as it was possible to become through what depends on us. It remains for us also to ask from God, just as the disciples of Jesus say to Him: "Increase our faith." For the phrase "Increase" signifies them demanding a God-given faith in addition to what they had chosen voluntarily. Paul also writes saying: "According to the measure of faith" that is present by what depends on us, the gifts of the Spirit are given: "To another is given faith," he says, "by the same Spirit." If faith is given to someone according to the measure of faith they have, it is evident that the divinely sent faith arrives in addition to the faith that was achieved by our efforts. And what has been said about faith must also be said about the other virtues. Therefore, since virtue is a grace that makes its possessor favored, when it is rightly achieved by us through choice, then the divine aspect arrives, and this is the grace given by God in place of grace.

Letter of Pseudo-Aristeas (2nd century BC) (R.H. Charles, ed.):

224 Pleased with these words, the king asked the next How he could be free from envy? And he after a brief pause replied, 'If you consider first of all that it is God who bestows on all kings glory and great wealth and no one is king by his own power. All men wish to share this glory but cannot, since it is the gift of God.'

225 The king praised the man in a long speech and then asked another How he could despise his enemies? And he replied, 'If you show kindness to all men and win their friendship, you need fear no one. To be popular with all men is the best of good gifts to receive from God.'

226 Having praised this answer the king ordered the next man to reply to the question, How he could maintain his great renown? and he replied that 'If you are generous and large-hearted in bestowing kindness and acts of grace upon others, you will never lose your renown, but if you wish the aforesaid graces to continue yours, you must call upon God continually.'

Original Greek: 

(224) Τοῖς δὲ ῥηθεῖσιν ἀρεσθεὶς πρὸς τὸν ἐχόμενον εἶπε· Πῶς ἂν ἐκτὸς εἴη φθόνου; Διαλιπὼν δὲ ἐκεῖνος ἔφη· Πρῶτον εἰ νοήσαι ὅτι ὁ θεὸς πᾶσι μερίζει δόξαν τε καὶ πλούτου μέγεθος τοῖς βασιλεῦσι, καὶ οὐδεὶς παρ’ ἑαυτοῦ βασιλεύς ἐστι· πάντες γὰρ θέλουσι μετασχεῖν ταύτης τῆς δόξης, ἀλλ’ οὐ δύνανται· θεοῦ γάρ ἐστι δόμα. 

(225) Ἐπαινέσας δὲ τὸν ἄνδρα διὰ πλειόνων ἐπηρώτα τὸν ἕτερον· Πῶς ἂν καταφρονοίη τῶν ἐχθρῶν; Ὁ δὲ εἶπεν· Ἠσκηκὼς πρὸς πάντας ἀνθρώπους εὔνοιαν καὶ κατεργασάμενος φιλίας, λόγον οὐθενὸς ἂν ἔχοις· τὸ δὲ κεχαριτῶσθαι πρὸς πάντας ἀνθρώπους καὶ καλὸν δῶρον εἰληφέναι παρὰ θεοῦ τοῦτ’ ἔστι κράτιστον. 

(226) Συναινέσας δὲ τούτοις τὸν ἑξῆς ἐκέλευσεν ἀποκριθῆναι, πρὸς αὐτὸν εἰπών· Πῶς ἂν δοξαζόμενος διαμένοι; Εἶπε δέ· Τῇ προθυμίᾳ καὶ ταῖς χάρισι πρὸς τοὺς ἄλλους μεταδοτικὸς ὢν καὶ μεγαλομερὴς οὐδέποτ’ ἂν ἀπολίποι δόξης· ἵνα δὲ τὰ προειρημένα σοι διαμένῃ, τὸν θεὸν ἐπικαλοῦ διὰ παντός. 

(alternative Greek)

224 Τοῖς δὲ ῥηθεῖσιν ἀρεσθεὶς πρὸς τὸν ἐχόμενον εἶπε Πῶς ἂν ἐκτὸς εἴη φθόνου; διαλιπὼν δὲ ἐκεῖνος ἔφη Πρῶτον εἰ νοήσαι, ὅτι ὁ θεὸς πᾶσι μερίζει δόξαν τε καὶ πλούτου μέγεθος τοῖς βασιλεῦσι, καὶ οὐδεὶς περὶ ἑαυτόν ἐστι βασιλεύς· πάντες γὰρ θέλουσι μετασχεῖν ταύτης τῆς δόξης, ἀλλ᾽ οὐ δύνανται· θεοῦ γάρ ἐστι δόμα. 225 Ἐπαινέσας δὲ τὸν ἄνδρα διὰ πλειόνων ἐπηρώτα τὸν ἕτερον Πῶς ἂν καταφρονοίη τῶν ἐχθρῶν; ὁ δὲ εἶπεν Ἠσκηκὼς πρὸς πάντας ἀνθρώπους εὔνοιαν καὶ κατεργασάμενος φιλίας, λόγον οὐθενὸς ἂν ἔχοις· τὸ δὲ κεχαριτῶσθαι πρὸς πάντας ἀνθρώπους καὶ καλὸν δῶρον εἰληφέναι παρὰ θεοῦ τοῦτ᾽ ἔστι κράτιστον. 226 Συναινέσας δὲ τούτοις τὸν ἑξῆς ἐκέλευσεν ἀποκριθῆναι, πρὸς αὐτὸν εἰπών Πῶς ἂν δοξαζόμενος διαμένοι; εἶπε δὲ Τῇ προθυμίᾳ καὶ ταῖς χάρισι πρὸς τοὺς ἄλλους μεταδοτικὸς ὢν καὶ μεγαλομερὴς οὐδέποτ᾽ ἂν ἀπολίποι δόξης· ἵνα δὲ τὰ προειρημένα σοι διαμένῃ, τὸν θεὸν ἐπικαλοῦ διὰ παντός.

Alternative Translation:

(224) But being pleased with what was said, he said to the next person: "How could one be outside of envy?" And after pausing, that one said: "First, if you realize that God distributes to all kings both glory and the magnitude of wealth, and no one is a king by himself; for all wish to share in this glory, but they cannot; for it is a gift from God."

(225) And having praised the man for more reasons, he asked another: "How could one despise one's enemies?" And he said: "Having practiced goodwill towards all men and having worked to make friendships, you would have no cause of complaint from anyone; but to have been favored by all men and to have received a beautiful gift from God is the greatest."

(226) And agreeing with these, he ordered the next to reply, saying to him: "How could one remain honored?" He said: "By being eager and generous in sharing your graces with others, and being magnanimous, you would never lose honor; but to ensure that what has been said to you remains, always invoke God."

"Critical" Translation (link):

224 Now the king, pleased with this reply, spoke to the next guest, “How could a man be free from envy?” Now after a pause, he declared, “First of all, by realizing that God assigns both glory and greatness of wealth to the kings, each and every one, and no one is a king by his own power. For all men wish to share this glory, but instead they cannot—for it is a gift of God.”

225 Now the king, after giving a long commendation to this guest, asked another, “How can a man despise his enemies?” Now he spoke, “By practicing goodwill to all humans and by forming friendships, you would owe no obligation to anyone. But to have gratitude with all humans, and to receive a handsome gift from God—this is one of the strongest gifts.”

226 Now the king, after approving these words, directed the next guest to answer, speaking to him, “How can a man maintain the glory he received?” Now he spoke, “If by his earnestness and his favors he showed munificence and great-generosity toward others, he would never lack glory. But if you wish for these previously-mentioned qualities to abide with you, you must call on God continually.”

Thackery's Translation (link) 

Pleased with his words, the king asked his neighbour how he might be free from envy. And he, after a pause, said, "Chiefly by considering how it is God who apportions to all kings their glory and great wealth, and that no one by his own power [FN1 Text slightly emended.] is king; for all men desire to partake of this glory, but they cannot, since it is a gift of God."

225 He commended the speaker at some length, and asked the next one how he should despise his foes. And he replied, "If thou hast studiously practised goodwill towards all men and formed friendships, thou needest fear no man. But to be in high favour with all men is the very best of good gifts to receive from God." [FN1 Text slightly emended.]

226 He commended his words, and bade the next one reply to the question, how he might retain his renown. And he said, " If with loving kindness and gracious acts thou art liberal and bountiful to others, thou wilt never have lack of renown ; but that the aforesaid graces may continue thine, thou must constEftitly call upon God."

*** 

Posidippus (c. 310-240 BC), Epigrams 

Translation:

Section  48

This is sufficient for the wise Bithynid to lie nearby

to the servant of good masters, O Themis, ruler;

for they did not begrudge freedom, I gladly declare,

who have a stele better than freedom.

Greek (48) 

τοῦθ’ ἱκανὸν συνετῆι Βιθυνίδι τοὐγγύθι κεῖσ[θαι]

  τῆι δούλη[ι χ]ρηστῶν, ὦ Θέμι, δεσποτέων·

[οὐ γὰρ] ἐλευθερίηι προσεμόχθεον, εὖ χαριτοῦμ[αι,]

[   ἥτις ἔ]χ̣ω̣ στήλην κρέσσον’ ἐλευθερίης. 

Alternative Translations (from here)

Translated by M. Lefkowitz, From Diotima: Women & Gender in the Ancient World.

Goddess Themis, this tomb is a sufficient resting-place

    for wise Bithynis,a slave of worthy masters,

for I did not strive for freedom, but I was well rewarded,

    and I have this memorial that is more enduring than liberty.

Translated by E. Kosmetatou

This is sufficient grave for wise Bithynis, a slave,

    O Themis, of good masters.

For I did not struggle for freedom but was well rewarded:

    I have this stele which is far superior to liberty.

Origen, Fragments of his lost Commentary on Luke, Fragments 21a-21d

(21a) Ἐπειδὴ εἶπεν ὁ θεὸς τῇ Εὔᾳ· ‹ἐν λύπαις τέξῃ τέκνα›, διὰ τοῦτο λέγει ὁ ἄγγελος· ‹Χαῖρε, κεχαριτωμένη›· αὕτη γὰρ ἡ χαρὰ λύει ἐκείνην τὴν λύπην·

(21b) εἰ γὰρ διὰ τὴν τῆς Εὔας κατάραν διέβη ἡ ἀρὰ ἐπὶ πᾶν τὸ τῶν θηλειῶν γένος, οὐκοῦν στοχαστέον, ὅτι διὰ τῆς πρὸς τὴν Μαρίαν εὐλογίας πλατύνεται ἡ χαρὰ ἐπὶ πᾶσαν ψυχὴν παρθένον·

(21c) ‹ὁ κύριος μετὰ σοῦ›· ἦν γὰρ μετ’ αὐτῆς ὁ μικρὸν ὕστερον ἐξ αὐτῆς.

(21d) ‹ὁ κύριος μετὰ σοῦ›· ἰστέον ὅτι ἅμα τῷ εὐαγγελίσασθαι εὐθὺς συνέλαβεν ἡ παρθένος παραδόξως.

(21a) Since God said to Eve, "In pain you shall bear children," for this reason the angel says, "Rejoice, highly favored one"; for this joy dissolves that pain.

(21b) If indeed through the curse of Eve, the curse passed onto all the female gender, it must then be considered that through the blessing towards Mary, joy is expanded upon every virgin soul.

(21c) "The Lord is with you"; for He was with her, who a little later came from her.

(21d) "The Lord is with you"; it must be known that at the moment of being told the good news, the virgin miraculously conceived immediately.

Compare Homily X on Luke by Origen, as translated by Joseph T. Lienhard, S.J. for the Catholic University of America Press series, The Fathers of the Church: a New Translation (vol. 94).

(p. 26)

I mention this because the translator asserted that he failed to translate the early Lucan fragments because the homilies already sufficiently discussed things ("Origen's thought on Luke 1 to 3 is covered well enough in the homilies." p. xxxix), which it seems plain that they did not. As Lienhard notes, the authenticity and accuracy of the fragments cannot be guaranteed unless we some day find the intact commentary.

What can we conclude from the above?  Chiefly, we can conclude that the term is not some special word that means, or implies, that a person is immaculately conceived, or that means or implies that a person has original justice, or the like.