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(1.00) (Joh 20:15)

tn Grk “that one” (referring to Mary Magdalene).

(0.82) (Luk 1:29)

sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

(0.71) (Joh 11:31)

tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

(0.71) (Luk 1:38)

sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.

(0.71) (Luk 1:30)

tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

(0.67) (Joh 11:31)

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

(0.67) (Joh 11:29)

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

(0.67) (Joh 11:1)

tn Grk “from Bethany, the village of Mary and her sister Martha.”

(0.67) (Luk 10:39)

tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

(0.67) (Luk 2:39)

tn Grk “when they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

(0.67) (Luk 2:22)

tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

(0.67) (Luk 1:27)

sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.

(0.67) (Mat 1:16)

sn The pronoun whom is feminine gender in the Greek text, referring to Mary.

(0.59) (Luk 1:47)

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.

(0.58) (Luk 10:40)

tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

(0.58) (Luk 2:12)

sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

(0.58) (Luk 1:48)

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

(0.58) (Luk 1:34)

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

(0.56) (Joh 20:1)

sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

(0.50) (Luk 10:39)

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).



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