Judges 13:3

13:3 The Lord’s angelic ¹  messenger appeared to the woman and said to her, “You ²  are infertile and childless, ³  but you will conceive and have a son.

Luke 1:11

1:11 An ⁴  angel of the Lord, ⁵  standing on the right side of the altar of incense, appeared ⁶  to him.

Luke 1:28

1:28 The ⁷  angel ⁸  came ⁹  to her and said, “Greetings, favored one, ¹⁰  the Lord is with you!” ¹¹ 

[13:3]  ¹ tn The adjective “angelic” is interpretive (also in vv. 6, 9).

[13:3]  ² tn Heb “Look, you.”

[13:3]  ³ tn Heb “and have not given birth.”

[1:11]  ⁴ tn Grk “And an angel.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[1:11]  ⁵ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[1:11]  ⁶ sn This term is often used to describe a supernatural appearance (24:34; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16).

[1:28]  ⁷ tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ⁸ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.