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a. “Augustus” was a self-given title for Octavian, which was then handed down to each succeeding emperor.

b. The words ‘for taxes’ are added for clarity regarding what the enrollment or registration was for.

c. This word can be used to refer to a dynasty, lineage descending from the person named, or the people who make up a household as well as the physical house they live in.

d. Or ‘ancestry’

e. ‘Mary’ is the English version of the Greek name Maria, which is itself a transliteration of the Hebrew name Miryam or ‘Miriam,’ which means “beloved” or possibly “bitterness” or “rebellion.” Many names were de-Jewish-ized through layers of translation and tradition, making its original Hebrew roots less visible to modern readers.

f. Also called a ‘manger.’

g. The word here was not the word for a commercial inn (that word appears in the story of the Good Samaritan; see Luke 10:34-35). Instead, it refers to a guest space or extra room within a home, and it is the same word used for the “upper room” or “guest room” in the story of the Last Supper (See Luke 22:11).

h. Many, though not all, shepherds who would have watched over the flock at night while the lambs were young would have been women. Far from radical, this idea is well known and even with clear examples in the Bible: Rachel (Genesis 29:9), Zipporah and her sisters (Exodus 2:16-17), and female protagonist of Song of Songs. It is another probable example of Luke featuring women as the primary figures in the narrative.

i. The word angelos means ‘messenger,’ possibly used for spirit beings, but also used for human agents of God (or other people) and sometimes even for natural phenomena. It conveys the meaning of someone authorized to speak—or act—on behalf of another. The reader may faithfully interpret these messengers (acting on God’s behalf) as celestial beings or as humans. The word angelos, even for spirit-beings, is a job title, not a ‘species’ classification. The work of Michael S. Heiser is a great source of information on this topic.

j. “The One Who Is” is used to translate the Greek kurios (traditionally, “Lord”) when it refers to God, especially in Hebrew Bible quotations. In the Septuagint (the Greek translation of the Hebrew Bible), kurios regularly replaces the Divine Name (YHWH), following an earlier Jewish oral tradition in which readers would say Adonai (“my Lord”) aloud wherever the written text read YHWH. The Jewish community attempted to honor the command “You will not take my name in vain” by not speaking it aloud at all. The practice of saying Adonai preserved reverence for the sacred Name while making the text speakable in public worship. Translating kurios as “The One Who Is” recovers the theological resonance of YHWH, which is linguistically connected to the Hebrew root haya (“to be”). In Exodus 3:14, God self-identifies as Ehyeh Asher Ehyeh (“I will be who I will be” or “I am who I am”), using the first-person imperfect form ehyeh. The third-person equivalents—yihyeh (“he is” or “he will be” [in an ongoing way]), haya (“he was” [or time-limited, completed way]), and the rare participle howeh (“being” or “the one who is”)—suggest that YHWH blends all three in a fusion of past, present, and future being as well as presence both in particular moments and an ongoing reality. Early Jewish and Christian interpreters, including in Revelation 1:8 and 4:8, echoed this understanding in phrases like “the one who was, and is, and is to come.” Rendering kurios as “The One Who Is” is an attempt to honor the Name’s linguistic roots while resisting the patriarchal and hierarchical connotations carried by “Lord” in English. It also recalls the liberating presence of the Name given from the burning bush in Exodus as The One Who Is began moving to liberate the oppressed people of Israel.

k. Traditionally, ‘glory’

l. Traditionally, “bring this good news.” The word here is a verb euangelizo, meaning to announce or carry the euangelion, traditionally, translated ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “news of triumph” here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.

m. The words “reason for” are added for clarity.

n. Traditionally, ‘savior.’ This word soter refers to someone who provides security and wellbeing in some way, but it can be translated in various ways in various contexts, including ‘liberator,’ ‘restorer,’ ‘rescuer,’ ‘protector,’ ‘healer,’ ‘helper,’ and others. The word was also claimed as an imperial title claimed by Caesar, who presented himself as the one who “liberated” the world through domination. This background gives the usage of the term for Jesus a subversive resonance, framing Jesus’ liberating work as radically different from that of empire.

o. Christos is the Greek translation of the Hebrew meshiah which has traditionally been transliterated as Messiah (and Christ) but translated would literally be “anointed.” The definition of ‘anointed’ is to be ‘smeared with ointment or oil’ and the biblical significance of anointing is to be selected by God (or a prophet of God) for a special appointment, usually king and sometimes other roles like priest or prophet, and experience a ceremony in which the prophet places oil on the head to signify that appointment.

p. Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as ‘Lord’ reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and ‘lord’ were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as ‘sovereign’ preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word “Lord.”

q. “Well-being” translates the Greek word eirene, which is often rendered “peace.” But like the Hebrew shalom, it implies more than emotional calm. It refers to being restored, healed, whole, reconnected—to God, to community, and to one’s full human dignity.

r. The Greek phrase en anthropois eudokias can be translated in more than one way. A straightforward grammatical reading yields “among people of goodwill,” understanding eudokias (“goodwill” or “positive opinion”) as a subjective genitive, referring to people who demonstrate goodwill. This rendering aligns with traditional translations such as the Latin bonae voluntatis and reflects the context of the angel’s proclamation of “great joy for all people” (v. 10). However, some modern translations interpret the genitive as objective or possessive, reading it as “among people with whom [God] is pleased” or “those whom [God] favors.” This view is influenced by similar phrases in Second Temple Jewish texts (e.g., at Qumran) and other Lucan uses of eudokia that highlight divine initiative (e.g., Luke 10:21). That interpretation emphasizes God’s role in granting peace to a chosen group.

s. See Genesis 17:12 and Leviticus 12:3

t. The Greek term nomos, traditionally translated as "law," is rendered here as "Torah" because it is referring to the Hebrew "Torah"—the first five books of the Hebrew Bible, including teachings, stories, and instructions. "Torah" stems from a Hebrew root meaning "to guide" or "to throw," symbolizing divine guidance as instruction rather than a legalistic rule. This translation approach preserves the Jewish context and conveys Torah's role as a guiding revelation rather than a restrictive legal code.

u. The name ‘Jesus’ is added for clarity.

v. Literally, “every male who opens the womb.” This idiom refers to a woman’s firstborn son.

w. Reference to Exodus 13:2-15

x. Reference to Leviticus 5:11 and 12:8. This was the sacrifice for people who could not afford sheep.

y. Traditionally, ‘righteous.’

z. Traditionally translated as ‘devout’ or ‘pious.’ The Greek word eulabes combines eu- (‘well’) and lambano in a passive form (“to receive or grasp”), giving the sense of someone who holds or approaches sacred things with careful regard. The word implies a posture of reverent attentiveness and cautious care.

aa. Traditionally, ‘Holy’

bb. Traditionally, ‘Spirit.’ The Greek word pneuma could be used to refer to ‘wind,’ ‘breath,’ or an animating energy within people, thought to be perceptible in the breath. Hebrew and Latin also use the same word for all these concepts. In scripture, it typically calls back the image to Genesis 1 and 2: “the Spirit of God was hovering over the surface of the waters” (Genesis 1:2 NASB) and “the Lord God formed the human from the topsoil of the fertile land and blew life’s breath into [its] nostrils. The human came to life.” (Genesis 2:7 CEB).

cc. The Greek word Thanatos was not just the word for the concept of death but also the name of the god of death. Across many writings, death is personified as a powerful figure overcome by the Life-breath of God.

dd. Christos is the Greek translation of the Hebrew meshiah which has traditionally been transliterated as Messiah (and Christ) but translated would literally be “anointed.” The definition of ‘anointed’ is to be ‘smeared with ointment or oil’ and the biblical significance of anointing is to be selected by God (or a prophet of God) for a special appointment, usually king and sometimes other roles like priest or prophet, and experience a ceremony in which the prophet places oil on the head to signify that appointment.

ee. Literally, ‘he’ but the name Simeon was added for clarity.

ff. “Well-being” translates the Greek word eirene, which is often rendered “peace.” But like the Hebrew shalom, it implies more than emotional calm. It refers to being restored, healed, whole, reconnected—to God, to community, and to one’s full human dignity.

gg. Traditionally, ‘salvation.’ This word carries a meaning of any kind of action to prevent or repair harm. Appropriate translations could be ‘liberation,’ ‘restoration,’ ‘rescue,’ ‘healing,’ ‘preservation,’ or ‘protection.’

hh. Traditionally, ‘Gentiles.’ The word ethnoi literally means ‘nations’ (like ‘nationalities’ not ‘countries’) or ‘people groups’ and is where the English word ‘ethnicity comes from. It is usually—but not always—used in the Bible to refer to people groups other than the one the speaker belongs to, so typically to people groups other than Jews since most speakers/authors are Jewish.

ii. Traditionally, ‘glory’

jj. Traditionally, ‘blessed.’ This word literally means something like ‘spoke well of.’ Praised seems to be a good word to capture that meaning. It can also carry the meaning of ‘speak well over’ with the meaning of declare goodwill for that person a predict a positive future.

kk. This word, anistasis, is the same word traditionally translated in other places as ‘resurrection.’ It can mean something as simple as standing up from lying or sitting. It can mean to wake up from sleep or ‘wake up’ from among the dead. It can also mean to stand up against oppression or stand up as a public figure entering their role in public view, like a prophet.

ll. Or ‘thoughts’/’reasonings’ in a hostile sense.

mm. The Greek word here is psuche, the root of the English ‘psyche’ and ‘psychology,’ and traditionally translated as ‘soul.’ A better single word might be ‘being.’ Like the Hebrew nephesh, it refers to the ‘living being’—a unity of body, breath, and life-force. Depending on context, other appropriate translations include ‘life’ and ‘self.’ In this case, it’s about preserving one’s life, or continuing to have a self or being.

nn. Literally, “for seven years from her unmarriedness (traditionally, ‘virginity’)”

oo. Or ‘a widow,’ but the word is an adjective.

pp. The word translated here as ‘serving as a representative’ is the Greek word leitourgia. It is often translated ‘service,’ which is correct, but it is a more specific word than just any kind of service. It has to do with a formal service as a member of the military or the temple staff or an attendant to a priest or king. There is a ritual quality to it and an implication of representing a deity or king or other in performing the rituals.

qq. The words “to Simeon’s words” are added for clarity.

rr. What is translated here as “purchase from enslavement” is the word lutrosin in Greek. It is traditionally translated as ‘ransomed’ or ‘redeemed.’ It literally means the purchase price of a person who is enslaved. In the case of Jesus, that purchase leads to the liberation of that person, but the liberatory aspect of it is not inherent in the word itself.

ss. The names “Miriam and Joseph” are added for clarity.

tt. Traditionally, ‘grace’ or ‘favor.’ The word can also carry the sense of generosity or gratitude or even ‘good fortune.’

uu. The name is added for clarity.

vv. See Exodus 12 for the origins of the Feast of Passover.

ww. No matter the starting point, going to Jerusalem is always described as ‘going up’ in scripture. It’s not about location on the map or elevation; it’s about it having the highest spiritual and religious significance.

xx. This word could imply either the fact that he understood so well or at what the content of his understanding was. The language is unclear which is meant.

yy. The Greek just reads, “they,” so the phrase “his parents” is added for clarity.

zz. No matter the starting point, going away from Jerusalem is always described as ‘going down’ in scripture. It’s not about location on the map or elevation; it’s about it having the highest spiritual and religious significance.

aaa. Traditionally, ‘was obedient to’ or ‘was subject to’ or ‘was submissive to.’ According to The Theological Dictionary of the New Testament, hupotasso is “A Greek military term meaning ‘to arrange [troop divisions] in a military fashion under the command of a leader’. In non-military use, it was ‘a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden’.

bbb. Traditionally, ‘grace’ or ‘favor.’ The word can also carry the sense of generosity or gratitude or even ‘good fortune.’