Amsal 31:8-9

31:8 Open your mouth ¹  on behalf of those unable to speak, ² 

for the legal rights of all the dying. ³ 

31:9 Open your mouth, judge in righteousness, ⁴ 

and plead the cause ⁵  of the poor and needy.

Yudas 1:23

1:23 save ⁶  others by snatching them out of the fire; have mercy ⁷  on others, coupled with a fear of God, ⁸  hating even the clothes stained ⁹  by the flesh. ¹⁰ 

Yudas 1:1

Salutation

1:1 From Jude, ¹¹  a slave ¹²  of Jesus Christ and brother of James, ¹³  to those who are called, wrapped in the love of ¹⁴  God the Father and kept for ¹⁵  Jesus Christ.

1 Samuel 25:24-31

25:24 Falling at his feet, she said, “My lord, I accept all the guilt! But please let your female servant speak with my lord! Please listen to the words of your servant! 25:25 My lord should not pay attention to this wicked man Nabal. He simply lives up to his name! His name means ‘fool,’ and he is indeed foolish! ¹⁶  But I, your servant, did not see the servants my lord sent. ¹⁷ 

25:26 “Now, my lord, as surely as the Lord lives and as surely as you live, it is the Lord who has kept you from shedding blood and taking matters into your own hands. Now may your enemies and those who seek to harm my lord be like Nabal. 25:27 Now let this present ¹⁸  that your servant has brought to my lord be given to the servants who follow ¹⁹  my lord. 25:28 Please forgive the sin of your servant, for the Lord will certainly establish the house of my lord, because my lord fights the battles of the Lord. May no evil be found in you all your days! 25:29 When someone sets out to chase you and to take your life, the life of my lord will be wrapped securely in the bag ²⁰  of the living by the Lord your God. But he will sling away the lives of your enemies from the sling’s pocket! 25:30 The Lord will do for my lord everything that he promised you, ²¹  and he will make ²²  you a leader over Israel. 25:31 Your conscience will not be overwhelmed with guilt ²³  for having poured out innocent blood and for having taken matters into your own hands. When the Lord has granted my lord success, ²⁴  please remember your servant.”

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ²⁵  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 20:16-22

20:16 and called David’s enemies to account.” So Jonathan made a covenant ²⁶  with the house of David. ²⁷  20:17 Jonathan once again took an oath with David, because he loved him. In fact Jonathan loved him as much as he did his own life. ²⁸  20:18 Jonathan said to him, “Tomorrow is the new moon, and you will be missed, for your seat will be empty. 20:19 On the third day ²⁹  you should go down quickly ³⁰  and come to the place where you hid yourself the day this all started. ³¹  Stay near the stone Ezel. 20:20 I will shoot three arrows near it, as though I were shooting at a target. 20:21 When I send a boy after them, I will say, “Go and find the arrows.” If I say to the boy, ‘Look, the arrows are on this side of you; ³²  get them,’ then come back. For as surely as the Lord lives, you will be safe and there will no problem. 20:22 But if I say to the boy, “Look, the arrows are on the other side of you,’ ³³  get away. For in that case the Lord has sent you away.

1 Samuel 20:2

20:2 Jonathan ³⁴  said to him, “By no means are you going to die! My father does nothing ³⁵  large or small without making me aware of it. ³⁶  Why would my father hide this matter from me? It just won’t happen!”

Kisah Para Rasul 22:15-20

22:15 because you will be his witness ³⁷  to all people ³⁸  of what you have seen and heard. 22:16 And now what are you waiting for? ³⁹  Get up, ⁴⁰  be baptized, and have your sins washed away, ⁴¹  calling on his name.’ ⁴²  22:17 When ⁴³  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁴⁴  22:18 and saw the Lord ⁴⁵  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, ⁴⁶  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁴⁷  who believed in you. 22:20 And when the blood of your witness ⁴⁸  Stephen was shed, ⁴⁹  I myself was standing nearby, approving, ⁵⁰  and guarding the cloaks ⁵¹  of those who were killing him.’ ⁵² 

Ester 4:4

4:4 When Esther’s female attendants and her eunuchs came and informed her about Mordecai’s behavior, ⁵³  the queen was overcome with anguish. Although she sent garments for Mordecai to put on so that he could remove his sackcloth, he would not accept them.

Ester 5:8

5:8 If I have found favor in the king’s sight and if the king is inclined ⁵⁴  to grant my request and perform my petition, let the king and Haman come tomorrow to the banquet that I will prepare for them. At that time ⁵⁵  I will do as the king wishes. ⁵⁶ 

Ester 7:3-6

7:3 Queen Esther replied, “If I have met with your approval, ⁵⁷  O king, and if the king is so inclined, grant me my life as my request, and my people as my petition. 7:4 For we have been sold ⁵⁸  – both I and my people – to destruction and to slaughter and to annihilation! If we had simply been sold as male and female slaves, I would have remained silent, for such distress would not have been sufficient for troubling the king.”

7:5 Then King Ahasuerus responded ⁵⁹  to Queen Esther, “Who is this individual? Where is this person to be found who is presumptuous enough ⁶⁰  to act in this way?”

7:6 Esther replied, “The oppressor and enemy is this evil Haman!”

Then Haman became terrified in the presence of the king and queen.

Ester 8:3-6

8:3 Then Esther again spoke with the king, falling at his feet. She wept and begged him for mercy, that he might nullify the evil of Haman the Agagite which he had intended against the Jews. ⁶¹  8:4 When the king extended to Esther the gold scepter, she ⁶²  arose and stood before the king.

8:5 She said, “If the king is so inclined and if I have met with his approval and if the matter is agreeable to the king and if I am attractive to him, let an edict be written rescinding those recorded intentions of Haman the son of Hammedatha, the Agagite, ⁶³  which he wrote in order to destroy the Jews who are throughout all the king’s provinces. 8:6 For how can I watch the calamity that will befall my people, and how can I watch the destruction of my relatives?” ⁶⁴ 

Lukas 1:38

1:38 So ⁶⁵  Mary said, “Yes, ⁶⁶  I am a servant ⁶⁷  of the Lord; let this happen to me ⁶⁸  according to your word.” ⁶⁹  Then ⁷⁰  the angel departed from her.

Lukas 1:42-56

1:42 She ⁷¹  exclaimed with a loud voice, ⁷²  “Blessed are you among women, ⁷³  and blessed is the child ⁷⁴  in your womb! 1:43 And who am I ⁷⁵  that the mother of my Lord should come and visit me? 1:44 For the instant ⁷⁶  the sound of your greeting reached my ears, ⁷⁷  the baby in my womb leaped for joy. ⁷⁸  1:45 And blessed ⁷⁹  is she who believed that ⁸⁰  what was spoken to her by ⁸¹  the Lord would be fulfilled.” ⁸² 

Mary’s Hymn of Praise

1:46 And Mary ⁸³  said, ⁸⁴ 

“My soul exalts ⁸⁵  the Lord, ⁸⁶ 

1:47 and my spirit has begun to rejoice ⁸⁷  in God my Savior,

1:48 because he has looked upon the humble state of his servant. ⁸⁸ 

For ⁸⁹  from now on ⁹⁰  all generations will call me blessed, ⁹¹ 

1:49 because he who is mighty ⁹²  has done great things for me, and holy is his name;

1:50 from ⁹³  generation to generation he is merciful ⁹⁴  to those who fear ⁹⁵  him.

1:51 He has demonstrated power ⁹⁶  with his arm; he has scattered those whose pride wells up from the sheer arrogance ⁹⁷  of their hearts.

1:52 He has brought down the mighty ⁹⁸  from their thrones, and has lifted up those of lowly position; ⁹⁹ 

1:53 he has filled the hungry with good things, ¹⁰⁰  and has sent the rich away empty. ¹⁰¹ 

1:54 He has helped his servant Israel, remembering ¹⁰²  his mercy, ¹⁰³ 

1:55 as he promised ¹⁰⁴  to our ancestors, ¹⁰⁵  to Abraham and to his descendants ¹⁰⁶  forever.”

1:56 So ¹⁰⁷  Mary stayed with Elizabeth ¹⁰⁸  about three months ¹⁰⁹  and then returned to her home.

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹¹⁰  in the synagogue, ¹¹¹  but when Priscilla and Aquila ¹¹²  heard him, they took him aside ¹¹³  and explained the way of God to him more accurately.

Efesus 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ¹¹⁴  that it may give grace to those who hear.

Kolose 4:5

4:5 Conduct yourselves ¹¹⁵  with wisdom toward outsiders, making the most of the opportunities.

[31:8]  ¹ sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

[31:8]  ² sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

[31:8]  ³ tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.

[31:9]  ⁴ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

[31:9]  ⁵ sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

[1:23]  ⁶ tn Grk “and save.”

[1:23]  ⁷ tn Grk “and have mercy.”

[1:23]  ⁸ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility; but fearing God without showing mercy can turn into personal judgment and condemnation.

[1:23]  ⁹ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ¹⁰ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:1]  ¹¹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹² tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹³ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹⁴ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁵ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[25:25]  ¹⁶ tn Heb “and foolishness is with him.”

[25:25]  ¹⁷ tn Heb “my lord’s servants, whom you sent.”

[25:27]  ¹⁸ tn Heb “blessing.”

[25:27]  ¹⁹ tn Heb “are walking at the feet of.”

[25:29]  ²⁰ tn Cf. KJV, NAB, NIV, NRSV “bundle”; NLT “treasure pouch.”

[25:30]  ²¹ tn Heb “according to all which he spoke, the good concerning you.”

[25:30]  ²² tn Heb “appoint.”

[25:31]  ²³ tn Heb “and this will not be for you for staggering and for stumbling of the heart of my lord.”

[25:31]  ²⁴ tn Heb “and the Lord will do well for my lord.”

[25:2]  ²⁵ tn Heb “great.”

[20:16]  ²⁶ tn Heb “cut.” The object of the verb (“covenant”) must be supplied.

[20:16]  ²⁷ tn The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the Lord will seek from the hand of the enemies of David.” The translation assumes that the main clauses of the verse have been accidentally transposed in the course of transmission. The first part of the verse (as it stands in MT) belongs with v. 17, while the second part of the verse actually continues v. 15.

[20:17]  ²⁸ tn Heb “for [with] the love of his [own] life he loved him.”

[20:19]  ²⁹ tc Heb “you will do [something] a third time.” The translation assumes an emendation of the verb from שִׁלַּשְׁתָּ (shillashta, “to do a third time”) to שִׁלִּישִׁית (shillishit, “[on the] third [day]”).

[20:19]  ³⁰ tn Heb “you must go down greatly.” See Judg 19:11 for the same idiom.

[20:19]  ³¹ tn Heb “on the day of the deed.” This probably refers to the incident recorded in 19:2.

[20:21]  ³² tn Heb “from you and here.”

[20:22]  ³³ tn Heb “from you and onward.”

[20:2]  ³⁴ tn Heb “he”; the referent (Jonathan) has been specified in the translation for clarity.

[20:2]  ³⁵ tc The translation follows the Qere, many medieval Hebrew mss, and the ancient versions in reading “he will not do,” rather than the Kethib of the MT (“do to him”).

[20:2]  ³⁶ tn Heb “without uncovering my ear.”

[22:15]  ³⁷ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ³⁸ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ³⁹ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁴⁰ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁴¹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁴² sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[22:17]  ⁴³ tn Grk “It happened to me 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.

[22:17]  ⁴⁴ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:18]  ⁴⁵ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[22:19]  ⁴⁶ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁴⁷ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ⁴⁸ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁴⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁵⁰ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁵¹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁵² tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[4:4]  ⁵³ tn The words “about Mordecai’s behavior” are not in the Hebrew text, but are supplied in translation for the sake of clarity. Cf. NIV, NLT “about Mordecai”; TEV, CEV “what Mordecai was doing.”

[5:8]  ⁵⁴ tn Heb “if upon the king it is good.” Cf. the similar expression in v. 4, which also occurs in 7:3; 8:5; 9:13.

[5:8]  ⁵⁵ tn Heb “and tomorrow” (so NASB); NAB, NRSV “and then.”

[5:8]  ⁵⁶ tn Heb “I will do according to the word of the king,” i.e., answer the question that he has posed. Cf. NCV “Then I will answer your question about what I want.”

[7:3]  ⁵⁷ tn Heb “If I have found grace in your eyes” (so also in 8:5); TEV “If it please Your Majesty.”

[7:4]  ⁵⁸ sn The passive verb (“have been sold”) is noncommittal and nonaccusatory with regard to the king’s role in the decision to annihilate the Jews.

[7:5]  ⁵⁹ tc The second occurrence of the Hebrew verb וַיּאמֶר (vayyo’mer, “and he said”) in the MT should probably be disregarded. The repetition is unnecessary in the context and may be the result of dittography in the MT.

[7:5]  ⁶⁰ tn Heb “has so filled his heart”; NAB “who has dared to do this.”

[8:3]  ⁶¹ sn As in 7:4 Esther avoids implicating the king in this plot. Instead Haman is given sole responsibility for the plan to destroy the Jews.

[8:4]  ⁶² tn Heb “Esther.” The pronoun (“she”) was used in the translation for stylistic reasons. A repetition of the proper name is redundant here in terms of contemporary English style.

[8:5]  ⁶³ tc The LXX does not include the expression “the Agagite.”

[8:6]  ⁶⁴ tn Heb “my kindred” (so KJV, NASB, NRSV); NAB “my race”; NIV “my family”; NLT “my people and my family.”

[1:38]  ⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ⁶⁶ tn Grk “behold.”

[1:38]  ⁶⁷ tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.

[1:38]  ⁶⁸ tn Grk “let this be to me.”

[1:38]  ⁶⁹ 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.

[1:38]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:42]  ⁷¹ 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.

[1:42]  ⁷² 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.

[1:42]  ⁷³ 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.

[1:42]  ⁷⁴ tn Grk “fruit,” which is figurative here for the child she would give birth to.

[1:43]  ⁷⁵ 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?”

[1:44]  ⁷⁶ tn Grk “for behold.”

[1:44]  ⁷⁷ tn Grk “when the sound of your greeting [reached] my ears.”

[1:44]  ⁷⁸ 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.

[1:45]  ⁷⁹ sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ⁸⁰ 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.

[1:45]  ⁸¹ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ⁸² tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:46]  ⁸³ 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.

[1:46]  ⁸⁴ 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.

[1:46]  ⁸⁵ tn Or “lifts up the Lord in praise.”

[1:46]  ⁸⁶ 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.

[1:47]  ⁸⁷ 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.

[1:48]  ⁸⁸ tn See the note on the word “servant” in v. 38.

[1:48]  ⁸⁹ tn Grk “for behold.”

[1:48]  ⁹⁰ 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).

[1:48]  ⁹¹ sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.

[1:49]  ⁹² tn Traditionally, “the Mighty One.”

[1:50]  ⁹³ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ⁹⁴ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ⁹⁵ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[1:51]  ⁹⁶ 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.

[1:51]  ⁹⁷ 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.

[1:52]  ⁹⁸ tn Or “rulers.”

[1:52]  ⁹⁹ tn Or “those of humble position”

[1:52]  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).

[1:53]  ¹⁰⁰ sn Good things refers not merely to material blessings, but blessings that come from knowing God.

[1:53]  ¹⁰¹ sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

[1:54]  ¹⁰² tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ¹⁰³ tn Or “his [God’s] loyal love.”

[1:55]  ¹⁰⁴ 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.

[1:55]  ¹⁰⁵ tn Grk “fathers.”

[1:55]  ¹⁰⁶ tn Grk “his seed” (an idiom for offspring or descendants).

[1:56]  ¹⁰⁷ tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.

[1:56]  ¹⁰⁸ tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.

[1:56]  ¹⁰⁹ sn As is typical with Luke the timing is approximate (about three months), not specific.

[18:26]  ¹¹⁰ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹¹¹ sn See the note on synagogue in 6:9.

[18:26]  ¹¹² sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹¹³ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[4:29]  ¹¹⁴ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[4:5]  ¹¹⁵ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).