Luke 1:28

1:28 The angel came to her and said, “Greetings, favored one, the Lord is with you!”

Luke 1:56

1:56 So Mary stayed with Elizabeth about three months and then returned to her home.

Luke 1:61

1:61 They said to her, “But 10  none of your relatives bears this name.” 11 

Luke 2:19

2:19 But Mary treasured up all these words, pondering in her heart what they might mean. 12 

Luke 8:48

8:48 Then 13  he said to her, “Daughter, your faith has made you well. 14  Go in peace.”

Luke 8:54

8:54 But Jesus 15  gently took her by the hand and said, 16  “Child, get up.”

Luke 8:56

8:56 Her 17  parents were astonished, but he ordered them to tell no one 18  what had happened.

Luke 10:41

10:41 But the Lord 19  answered her, 20  “Martha, Martha, 21  you are worried and troubled 22  about many things,

Luke 13:13

13:13 Then 23  he placed his hands on her, and immediately 24  she straightened up and praised God.

Luke 20:33

20:33 In the resurrection, therefore, whose wife will the woman be? 25  For all seven had married her.” 26 


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

tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

tc Most mss (A C D Θ Ë13 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë1 565 579 700 1241 pc co), is thus preferred.

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

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

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

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

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

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

12 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.

13 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

14 tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

16 tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

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

18 sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

19 tc Most mss (A B* C D W Θ Ψ Ë1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì3,[45],75 א B2 L 579 892 pc lat sa).

20 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

21 sn The double vocative Martha, Martha communicates emotion.

22 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

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

24 sn The healing took place immediately.

25 sn The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.

26 tn Grk “For the seven had her as wife.”