¹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

³ 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.

⁴ 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.

⁵ 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.

⁶ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

⁷ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

⁸ sn As is typical with Luke the timing is approximate (about three months), not specific.

⁹ 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 Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[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.”