1:57 Now the time came 12 for Elizabeth to have her baby, 13 and she gave birth to a son.
1 tc Most
2 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
3 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
4 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.
5 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.
6 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.
7 tn Grk “fruit,” which is figurative here for the child she would give birth to.
8 sn Again the note of being blessed makes the key point of the passage about believing God.
9 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.
10 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
11 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).
12 tn Grk “the time was fulfilled.”
13 tn The words “her baby” are not in the Greek text, but have been supplied for clarity.
14 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
15 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
16 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
18 sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.
19 tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.
20 tn Grk “the flow of her blood.”
sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.
21 tn Grk “answered.”
22 tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.
23 tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.
24 sn In other words, she came back to life; see Acts 20:10.
25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
26 tn Here καί (kai) has not been translated because of differences between Greek and English style.
27 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
28 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).