Matthew 26:49

26:49 Immediately ¹  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ² 

Matthew 27:29

27:29 and after braiding ³  a crown of thorns, ⁴  they put it on his head. They ⁵  put a staff ⁶  in his right hand, and kneeling down before him, they mocked him: ⁷  “Hail, king of the Jews!” ⁸ 

Luke 1:28

1:28 The ⁹  angel ¹⁰  came ¹¹  to her and said, “Greetings, favored one, ¹²  the Lord is with you!” ¹³ 

[26:49]  ¹ tn Here καί (kai) has not been translated.

[26:49]  ² sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[27:29]  ³ tn Or “weaving.”

[27:29]  ⁴ sn The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.

[27:29]  ⁵ tn Here καί (kai) has not been translated.

[27:29]  ⁶ tn Or “a reed.” The Greek term can mean either “staff” or “reed.” See BDAG 502 s.v. κάλαμος 2.

[27:29]  ⁷ tn Grk “they mocked him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.

[27:29]  ⁸ tn Or “Long live the King of the Jews!”

[1:28]  ⁹ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ¹⁰ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ¹¹ 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.

[1:28]  ¹² 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.

[1:28]  ¹³ 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.