¹ tn The Hebrew text has simply “Judah,” though the verb הָגְלוּ (hoglu, “carried away”) is plural.

² tn Heb “and the inhabitants, the first who [were] in their property in their cities, Israel, the priests, the Levites, and the temple servants.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn The words “the settlers included” are supplied in the translation for clarity and for stylistic reasons.

⁵ tn Heb “and all these men were heads of fathers for the house of their fathers.”

⁶ tn Heb “capable [for] the work of the task of the house of God.”

⁷ tn Heb “and his brothers belonging to the house of his father, the Korachites, to the work of the task, guardians of the threshold of the tent.”

⁸ tn Heb “and their fathers to the camp of the Lord, guardians of the entrance.” Here “fathers” is used in a more general sense of “forefathers” or “ancestors” and is not limited specifically to their fathers only.

⁹ tn The Hebrew term is רֹאֶה (ro’eh, “seer”), an older word for נָבִיא (navi’, “prophet”).

¹⁰ tn Heb “they – David appointed, and Samuel the seer, in their position.”

¹¹ tn Heb “and they and their sons to the gates of the house of the Lord, of the house of the tent, [were assigned] as guards.”

¹² tn Heb “in the house of God.”

¹³ tn Heb “in the house of God.”

¹⁴ tn Heb “and from them over the articles of the task, for by number they would bring them in, and by number they would bring them out.”

¹⁵ tn Heb “holy place.”

¹⁶ tn The word “son” is not in the Hebrew text, but is implied.

¹⁷ tn Heb “were in rooms.” The words “at the sanctuary” are supplied in the translation for clarification.

¹⁸ tn Heb “and also they, opposite their brothers, lived in Jerusalem with their brothers.” This redundancy has been removed in the translation.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁹ sn Eshbaal is called “Ishbosheth” in 2 Sam 2:8.

²⁰ sn Meribbaal is called “Mephibosheth” in 2 Sam 4:4.

²¹ tc The name “Ahaz” is included in the Vulgate and Syriac, but omitted in the MT. It probably was accidentally omitted by haplography. Note that the name appears at the beginning of the next verse. Cf. also 8:35.

²² tc So MT; some Hebrew mss and the LXX read “Jadah” (cf. NIV, NCV, NLT) while in 8:36 the name “Jehoaddah’ appears (cf. NAB).

²³ tc The Hebrew text has בֹּכְרוּ (bokhÿru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV, NLT). But the form should probably be revocalized בְֹּכרוֹ (bÿkhoro, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names. Cf. also 1 Chr 8:38.

²⁴ tn Heb “stuck close after.”

²⁵ tn Heb “the Philistines.” The translation has substituted the pronoun “they” to avoid redundancy.

²⁶ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

²⁷ tn Heb “heavy.”

²⁸ tn Heb “and they found him, the ones who shoot with the bow, and he was in pain from the ones shooting.”

²⁹ tn Heb “so these uncircumcised ones might not come and abuse me.”

³⁰ tn Heb “all his house.” This is probably to be understood as a general summary statement. It could include other males in Saul’s household besides his three sons, cf. 1 Sam 31:6. If it refers only to the male members of his household who would have stood in succession to the throne (cf. NLT, “bringing his dynasty to an end,”) even here there is an exception, since one of Saul’s sons, Eshbaal (or “Ishbosheth” in 2 Sam 2:8) was not killed in the battle and became king over Israel, which he ruled for two years (2 Sam 2:10) until he was assassinated by Rechab and Baanah (2 Sam 4:5-6). The tribe of Judah never acknowledged Ishbosheth as king; instead they followed David (2 Sam 2:10).

³¹ tn Heb “they”; the referent (the army) has been specified in the translation for clarity.

³² tn Or “god.” The Hebrew term may be translated as singular or plural depending on the context.

³³ tn Heb “arose and carried away the corpse of Saul and the corpses of his sons.”

³⁴ tn Heb “their bones.”

³⁵ tn Heb “and Saul died because of his unfaithfulness by which he acted unfaithfully against the Lord, concerning the word of the Lord which he did not keep, also to Saul, a ritual pit to seek.” The text alludes to the incident recorded in 1 Sam 28. The Hebrew term אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת־אוֹב (ba’alat-’ov, “owner of a ritual pit”). See H. A. Hoffner, “Second Millennium Antecedents to the Hebrew áo‚b,” JBL 86 (1967): 385-401.

³⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

³⁷ tn Grk “having such a great cloud of witnesses surrounding us.”

³⁸ sn An allusion to Ps 110:1.

³⁹ tn Grk “until blood.”

⁴⁰ tn Or “disregard,” “think little of.”

⁴¹ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

⁴² sn A quotation from Prov 3:11-12.

⁴³ tn Grk “endure,” with the object (“your suffering”) understood from the context.

⁴⁴ tn Or “in order to become disciplined.”

⁴⁵ tn Grk “you are without discipline.”

⁴⁶ tn Grk “all”; “sons” is implied by the context.

⁴⁷ tn Grk “we had our earthly fathers as discipliners.”

⁴⁸ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

⁴⁹ tn Grk “and live.”

sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

⁵⁰ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

⁵¹ tn Grk “the peaceful fruit of righteousness.”

⁵² tn Or “straighten.”

⁵³ sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).

⁵⁴ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

⁵⁵ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

⁵⁶ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

sn An allusion to Deut 29:18.

⁵⁷ tn Grk “that there not be any,” continuing from v. 15.

⁵⁸ sn An allusion to Gen 27:34-41.

⁵⁹ tn Or a command: “for understand that.”

⁶⁰ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.

⁶¹ tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.

⁶² tn Grk “a voice of words.”

⁶³ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

⁶⁴ sn A quotation from Exod 19:12-13.

⁶⁵ tn Grk “that which appeared.”

⁶⁶ tn Grk “I am terrified and trembling.”

sn A quotation from Deut 9:19.

⁶⁷ tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”

⁶⁸ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

⁶⁹ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

⁷⁰ sn A quotation from Hag 2:6.

⁷¹ sn A quotation from Deut 4:24; 9:3.

⁷² tn On the Hebrew term הוֹי (hoy; “ah, woe”) as a term of mourning, see the notes in 5:16, 18.

⁷³ sn Zion is a reference to Jerusalem.

⁷⁴ tn The words “They think of themselves as” are supplied in the translation for clarification. In the Hebrew text the term נְקֻבֵי (nÿquvey; “distinguished ones, elite”) is in apposition to the substantival participles in the first line.

⁷⁵ tn Heb “house.”

⁷⁶ tn Heb “comes to them.”

⁷⁷ tn The words “They say to the people” are interpretive and supplied in the translation for clarification. The translation understands v. 2 as the boastful words, which the leaders (described in v. 1) spoke to those who came to them (v. 1b). Some interpret v. 2 differently, understanding the words as directed to the leaders by the prophet. Verse 2b would then be translated: “Are you (i.e., Israel and Judah) better than these kingdoms (i.e., Calneh, etc.)? Is your border larger than their border?” (This reading requires an emendation of the Hebrew text toward the end of the verse.) In this case the verse is a reminder to Judah/Israel that they are not superior to other nations, which have already fallen victim to military conquest. Consequently Judah/Israel should not expect to escape the same fate. Following this line of interpretation, some take v. 2 as a later addition since the Assyrians under Tiglath-pileser III conquered Calneh, Hamath, and Gath after the time of Amos’ ministry. However, this conclusion is not necessary since the kingdoms mentioned here had suffered military setbacks prior to Amos’ time as well. See S. M. Paul, Amos (Hermeneia), 201-4.

⁷⁸ tn Or “Great Hamath” (cf. NIV); or “Hamath the great” (cf. KJV, NAB, NASB, NRSV); the word “rabbah” means “great” in Hebrew.

⁷⁹ tn Heb “to these,” referring to Judah and Israel (see v. 1a).

⁸⁰ tn Both rhetorical questions in this verse expect the answer “no.” If these words do come from the leaders, then this verse underscores their self-delusion of power (compare 6:13). The prophet had no such mistaken sense of national grandeur (7:2, 5).

⁸¹ tn Heb “those who push away a day of disaster.”

⁸² tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.

⁸³ tn Heb “beds of ivory.”

⁸⁴ tn The meaning of the Hebrew verb פָּרַט (parat), which occurs only here in the OT, is unclear. Some translate “strum,” “pluck,” or “improvise.”

⁸⁵ tn Heb “upon the mouth of,” that is, “according to.”

⁸⁶ sn The stringed instruments mentioned here are probably harps (cf. NIV, NRSV) or lutes (cf. NEB).

⁸⁷ tn The meaning of the Hebrew phrase חָשְׁבוּ לָהֶם (khoshvu lahem) is uncertain. Various options include: (1) “they think their musical instruments are like David’s”; (2) “they consider themselves musicians like David”; (3) “they esteem musical instruments highly like David”; (4) “they improvise [new songs] for themselves [on] instruments like David”; (5) “they invent musical instruments like David.” However, the most commonly accepted interpretation is that given in the translation (see S. M. Paul, Amos [Hermeneia], 206-7).

⁸⁸ sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

⁸⁹ tn Heb “with the best of oils they anoint [themselves].”

⁹⁰ tn Or “not sickened by.”

⁹¹ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

⁹² tn Heb “they will go into exile at the head of the exiles.”

⁹³ sn Religious banquets. This refers to the מַרְזֵחַ (marzeakh), a type of pagan religious banquet popular among the upper class of Israel at this time and apparently associated with mourning. See P. King, Amos, Hosea, Micah, 137-61; J. L. McLaughlin, The “Marzeah” in the Prophetic Literature (VTSup). Scholars debate whether at this banquet the dead were simply remembered or actually venerated in a formal, cultic sense.

⁹⁴ tn Heb “of the sprawled out.” See v. 4.

⁹⁵ tn Heb “swears by his life”; or “swears by himself.”

⁹⁶ tn Heb “his,” referring to Jacob, which stands here for the nation of Israel.

⁹⁷ tn The words “to their enemies” are supplied in the translation for clarification.

⁹⁸ tn Heb “the city”; this probably refers to the city of Samaria (cf. 6:1), which in turn, by metonymy, represents the entire northern kingdom.

⁹⁹ tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.

¹⁰⁰ tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the Lord.’” The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord’s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer.

¹⁰¹ tn Or “is issuing the decree.”

¹⁰² tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”

¹⁰³ sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.

¹⁰⁴ tn Heb “those who rejoice over Lo-Debar.”

sn Lo-Debar was located across the Jordan River in Gilead, which the Israelite army had conquered. However, there is stinging irony here, for in Hebrew the name Lo-Debar means “nothing.” In reality Israel was happy over nothing of lasting consequence.

¹⁰⁵ sn Karnaim was also located across the Jordan River. The name in Hebrew means “double horned.” Since an animal’s horn was a symbol of strength (see Deut 33:17), the Israelites boasted in this victory over a town whose very name symbolized military power.

¹⁰⁶ tn Or “raise up” (KJV, NASB); NIV “stir up.”

¹⁰⁷ tn Heb “house.”

¹⁰⁸ sn Once again there is irony in the divine judgment. The oppressive nation itself will suffer oppression. The verb “oppress” (לָחַץ, lakhats) in this verse is not the same as that used in 4:1 (עָשַׁק, ’ashaq).

¹⁰⁹ tn Or “from the entrance to Hamath.” The Hebrew term לְבוֹא (lÿvo’) can either be translated or considered a part of the place name.

¹¹⁰ sn Lebo-Hamath refers to the northern border of Israel, the Stream of the Arabah to its southern border. See 2 Kgs 14:25. Through this invader the Lord would reverse the victories and territorial expansion Israel experienced during the reign of Jeroboam II.

¹¹¹ sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.

¹¹² sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.

¹¹³ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.

¹¹⁴ sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.

¹¹⁵ tn The antecedent of “her” is Elizabeth.

¹¹⁶ sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.

¹¹⁷ tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁸ tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.

¹¹⁹ sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.

¹²⁰ tn Grk “fruit,” which is figurative here for the child she would give birth to.

¹²¹ tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”

¹²² tn Grk “for behold.”

¹²³ tn Grk “when the sound of your greeting [reached] my ears.”

¹²⁴ sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.

¹²⁵ sn Again the note of being blessed makes the key point of the passage about believing God.

¹²⁶ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

¹²⁷ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

¹²⁸ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

sn This term speaks of completion of something planned (2 Chr 29:35).

¹²⁹ tc A few witnesses, especially Latin mss, (a b l* Ir^arm Or^lat mss Nic) read “Elizabeth” here, since she was just speaking, but the ms evidence overwhelmingly supports “Mary” as the speaker.

¹³⁰ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

¹³¹ tn Or “lifts up the Lord in praise.”

¹³² sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.

¹³³ tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

¹³⁴ tn See the note on the word “servant” in v. 38.

¹³⁵ tn Grk “for behold.”

¹³⁶ sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).

¹³⁷ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

¹³⁸ tn Traditionally, “the Mighty One.”

¹³⁹ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

¹⁴⁰ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

¹⁴¹ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

¹⁴² tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.

¹⁴³ tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.

¹⁴⁴ tn Or “rulers.”

¹⁴⁵ tn Or “those of humble position”

sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).

¹⁴⁶ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

¹⁴⁷ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

¹⁴⁸ tn Or “because he remembered mercy,” understanding the infinitive as causal.

¹⁴⁹ tn Or “his [God’s] loyal love.”

¹⁵⁰ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

¹⁵¹ tn Grk “fathers.”

¹⁵² tn Grk “his seed” (an idiom for offspring or descendants).

¹⁵³ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

¹⁵⁴ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

¹⁵⁵ sn As is typical with Luke the timing is approximate (about three months), not specific.

¹⁵⁶ tn Grk “the time was fulfilled.”

¹⁵⁷ tn The words “her baby” are not in the Greek text, but have been supplied for clarity.

¹⁵⁸ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁵⁹ tn Grk “had magnified his mercy with her.”

¹⁶⁰ tn The verb συνέχαιρον (sunecairon) is an imperfect and could be translated as an ingressive force, “they began to rejoice.”

¹⁶¹ tn Grk “And it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶² sn They were following OT law (Lev 12:3) which prescribed that a male child was to be circumcised on the eighth day.

¹⁶³ tn This could be understood as a conative imperfect, expressing an unrealized desire (“they were trying to name him”). It has been given more of a voluntative nuance in the translation.

¹⁶⁴ tn Grk “And,” but with clearly contrastive emphasis in context.

¹⁶⁵ tn Grk “his mother answering, said.” The combination of participle and finite verb is redundant in English and has been simplified to “replied” in the translation.

¹⁶⁶ tn This future passive indicative verb has imperatival force and thus has been translated “he must be named.”

¹⁶⁷ sn “No! He must be named John.” By insisting on the name specified by the angel, Elizabeth (v. 60) and Zechariah (v. 63) have learned to obey God (see Luke 1:13).

¹⁶⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶⁹ tn The word “but” is not in the Greek text but has been supplied in the translation for clarity.

¹⁷⁰ tn Grk “There is no one from your relatives who is called by this name.”

¹⁷¹ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action described.

¹⁷² tn Grk “his”; the referent (the baby) has been specified in the translation for clarity.

¹⁷³ sn The crowd was sure there had been a mistake, so they appealed to the child’s father. But custom was not to be followed here, since God had spoken. The fact they needed to signal him (made signs) shows that he was deaf as well as unable to speak.

¹⁷⁴ tn Grk “what he might wish to call him.”

¹⁷⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁶ sn The writing tablet requested by Zechariah would have been a wax tablet.

¹⁷⁷ tn Grk “and wrote, saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

¹⁷⁸ sn The response, they were all amazed, expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.

¹⁷⁹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁸⁰ tn Grk “his”; the referent (Zechariah) has been specified in the translation for clarity.

¹⁸¹ sn The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.

¹⁸² tn “Released” is implied; in the Greek text both στόμα (stoma) and γλῶσσα (glwssa) are subjects of ἀνεῴχθη (anewcqh), but this would be somewhat redundant in English.

¹⁸³ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

sn Fear is the emotion that comes when one recognizes something unusual, even supernatural, has taken place.

¹⁸⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence was begun at this point in the translation because of the length and complexity of the Greek sentence.

¹⁸⁵ tn Grk “heard them”; the referent (these things, from the previous verse) has been specified in the translation for clarity.

¹⁸⁶ tn Grk “heart.” The term “heart” (καρδία, kardia) could also be translated as “mind,” or “thoughts,” and the entire phrase be rendered as “kept them in mind,” “thought about,” or the like. But the immediate context is clearly emotive, suggesting that much more is at work than merely the mental processes of thinking or reasoning about “these things.” There is a sense of joy and excitement (see the following question, “What then will this child be?”) and even fear. Further, the use of καρδία in 1:66 suggests connections with the same term in 2:19 where deep emotion is being expressed as well. Therefore, recognizing both the dramatic nature of the immediate context and the literary connections to 2:19, the translation renders the term in 1:66 as “hearts” to capture both the cognitive and emotive aspects of the people’s response.

¹⁸⁷ tn Or “what manner of child will this one be?”

¹⁸⁸ sn The reference to the Lord’s hand indicates that the presence, direction, and favor of God was with him (Acts 7:9b).

¹⁸⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁹⁰ tn Grk “and he prophesied, saying.” The participle λέγων (legwn) is redundant and has not been translated.

sn Prophesied. The reference to prophecy reflects that Zechariah is enabled by the Spirit to speak God’s will. He does so in this case through a praise psalm, which calls for praise and then gives the reason why God should be praised.

¹⁹¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

¹⁹² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

¹⁹³ tn Or “has delivered”; Grk “has accomplished redemption.”

sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

¹⁹⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

¹⁹⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

¹⁹⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

¹⁹⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

¹⁹⁸ tn Grk “from the ages,” “from eternity.”

¹⁹⁹ tn Grk “from long ago, salvation.”

²⁰⁰ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

²⁰¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

²⁰² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

²⁰³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

²⁰⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

²⁰⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

²⁰⁶ tn Or “forefather”; Grk “father.”

²⁰⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

²⁰⁸ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

²⁰⁹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

²¹⁰ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

²¹¹ tn Grk “all our days.”

²¹² sn Now Zechariah describes his son John (you, child) through v. 77.

²¹³ tn Or “a prophet”; but since Greek nouns can be definite without the article, and since in context this is a reference to the eschatological forerunner of the Messiah (cf. John 1:17), the concept is better conveyed to the English reader by the use of the definite article “the.”

²¹⁴ sn In other words, John is a prophet of God; see 1:32 and 7:22-23, 28.

²¹⁵ tc Most mss, especially the later ones (A C D L Θ Ψ 0130 Ë^1,13 33 Ï sy), have πρὸ προσώπου κυρίου (pro proswpou kuriou, “before the face of the Lord”), but the translation follows the reading ἐνώπιον κυρίου (enwpion kuriou, “before the Lord”), which has earlier and better ms support (Ì⁴ א B W 0177 pc) and is thus more likely to be authentic.

²¹⁶ tn This term is often translated in the singular, looking specifically to the forerunner role, but the plural suggests the many elements in that salvation.

sn On the phrase prepare his ways see Isa 40:3-5 and Luke 3:1-6.

²¹⁷ sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

²¹⁸ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

²¹⁹ tn For reasons of style, a new sentence has been started in the translation at this point. God’s mercy is ultimately seen in the deliverance John points to, so v. 78a is placed with the reference to Jesus as the light of dawning day.

²²⁰ sn God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy; see Luke 1:72.

²²¹ sn The Greek term translated dawn (ἀνατολή, anatolh) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10; Jer 23:5; 33:15; Zech 3:8; 6:12).

²²² tn Grk “shall visit us.”

²²³ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

²²⁴ tn Or “the path.”

²²⁵ tn This verb is imperfect.

²²⁶ tn This verb is also imperfect.

²²⁷ tn Or “desert.”

²²⁸ tn Grk “until the day of his revealing.”