Luke 1:12-13

1:12 And Zechariah, visibly shaken when he saw the angel, ¹  was seized with fear. ²  1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ³  and your wife Elizabeth will bear you a son; you ⁴  will name him John. ⁵ 

Luke 1:29

1:29 But ⁶  she was greatly troubled ⁷  by his words and began to wonder about the meaning of this greeting. ⁸ 

Daniel 8:17-18

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ⁹  Then he said to me, “Understand, son of man, ¹⁰  that the vision pertains to the time of the end.” 8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. ¹¹ 

Daniel 10:7-12

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ¹²  On the contrary, they were overcome with fright ¹³  and ran away to hide. 10:8 I alone was left to see this great vision. My strength drained from ¹⁴  me, and my vigor disappeared; ¹⁵  I was without energy. ¹⁶  10:9 I listened to his voice, ¹⁷  and as I did so ¹⁸  I fell into a trance-like sleep with my face to the ground. 10:10 Then ¹⁹  a hand touched me and set me on my hands and knees. ²⁰  10:11 He said to me, “Daniel, you are of great value. ²¹  Understand the words that I am about to ²²  speak to you. So stand up, ²³  for I have now been sent to you.” When he said this ²⁴  to me, I stood up shaking. 10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ²⁵  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Daniel 10:16

10:16 Then ²⁶  one who appeared to be a human being ²⁷  was touching my lips. I opened my mouth and started to speak, saying to the one who was standing before me, “Sir, ²⁸  due to the vision, anxiety has gripped me and I have no strength.

Daniel 10:19

10:19 He said to me, “Don’t be afraid, you who are valued. ²⁹  Peace be to you! Be strong! Be really strong!” When he spoke to me, I was strengthened. I said, “Sir, you may speak now, ³⁰  for you have given me strength.”

Matthew 28:3-5

28:3 His ³¹  appearance was like lightning, and his clothes were white as snow. 28:4 The ³²  guards were shaken and became like dead men because they were so afraid of him. 28:5 But the angel said ³³  to the women, “Do not be afraid; I know ³⁴  that you are looking for Jesus, who was crucified. ³⁵ 

Mark 16:5-6

16:5 Then ³⁶  as they went into the tomb, they saw a young man dressed in a white robe ³⁷  sitting on the right side; and they were alarmed. 16:6 But he said to them, “Do not be alarmed. You are looking for Jesus the Nazarene, who was crucified. ³⁸  He has been raised! ³⁹  He is not here. Look, there is the place where they laid him.

Acts 10:3-4

10:3 About three o’clock one afternoon ⁴⁰  he saw clearly in a vision an angel of God ⁴¹  who came in ⁴²  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ⁴³  replied, ⁴⁴  “What is it, Lord?” The angel ⁴⁵  said to him, “Your prayers and your acts of charity ⁴⁶  have gone up as a memorial ⁴⁷  before God.

[1:12]  ¹ tn The words “the angel” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[1:12]  ² tn Or “and he was afraid”; Grk “fear fell upon him.” Fear is common when supernatural agents appear (1:29-30, 65; 2:9; 5:8-10; 9:34; 24:38; Exod 15:16; Judg 6:22-23; 13:6, 22; 2 Sam 6:9).

[1:13]  ³ tn The passive means that the prayer was heard by God.

[1:13]  ⁴ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ⁵ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:29]  ⁶ tc Most mss (A C Θ 0130 ˹³ Ï lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ Ë¹ 565 579 1241 sa) and on balance should probably be considered authentic.

[1:29]  ⁷ sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.

[1:29]  ⁸ tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).

[8:17]  ⁹ tn Heb “on my face.”

[8:17]  ¹⁰ tn Or “human one.”

[8:18]  ¹¹ tn Heb “on my standing.”

[10:7]  ¹² tn Heb “the vision.”

[10:7]  ¹³ tn Heb “great trembling fell on them.”

[10:8]  ¹⁴ tn Heb “did not remain in.”

[10:8]  ¹⁵ tn Heb “was changed upon me for ruin.”

[10:8]  ¹⁶ tn Heb “strength.”

[10:9]  ¹⁷ tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

[10:9]  ¹⁸ tn Heb “as I listened to the sound of his words.”

[10:10]  ¹⁹ tn Heb “Behold.”

[10:10]  ²⁰ tc Theodotion lacks “and the palms of my hands.”

[10:11]  ²¹ tn Or “a treasured person”; KJV “a man greatly beloved”; NASB “man of high esteem.”

[10:11]  ²² tn The Hebrew participle is often used, as here, to refer to the imminent future.

[10:11]  ²³ tn Heb “stand upon your standing.”

[10:11]  ²⁴ tn Heb “spoke this word.”

[10:12]  ²⁵ tn Heb “gave your heart.”

[10:16]  ²⁶ tn Heb “Behold.”

[10:16]  ²⁷ tc So most Hebrew MSS; one Hebrew MS along with the Dead Sea Scrolls and LXX read “something that looked like a man’s hand.”

[10:16]  ²⁸ tn Heb “my lord,” here a title of polite address. Cf. v. 19.

[10:19]  ²⁹ tn Heb “treasured man.”

[10:19]  ³⁰ tn Heb “my lord may speak.”

[28:3]  ³¹ tn Here δέ (de) has not been translated.

[28:4]  ³² tn Here δέ (de) has not been translated.

[28:5]  ³³ tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.

[28:5]  ³⁴ tn Grk “for I know.”

[28:5]  ³⁵ sn See the note on crucified in 20:19.

[16:5]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:5]  ³⁷ sn Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does (Matt 28:2).

[16:6]  ³⁸ sn See the note on Crucify in 15:13.

[16:6]  ³⁹ tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.

[10:3]  ⁴⁰ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ⁴¹ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ⁴² tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ⁴³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ⁴⁴ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ⁴⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ⁴⁶ tn Or “your gifts to the needy.”

[10:4]  ⁴⁷ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).