Luke 1:11

1:11 An ¹  angel of the Lord, ²  standing on the right side of the altar of incense, appeared ³  to him.

Luke 22:43

22:43 [Then an angel from heaven appeared to him and strengthened him.

Luke 1:30

1:30 So ⁴  the angel said to her, “Do not be afraid, ⁵  Mary, for you have found favor ⁶  with God!

Luke 2:9

2:9 An ⁷  angel of the Lord ⁸  appeared to ⁹  them, and the glory of the Lord shone around them, and they were absolutely terrified. ¹⁰ 

Luke 1:26

Birth Announcement of Jesus the Messiah

1:26 In the sixth month of Elizabeth’s pregnancy, ¹¹  the angel Gabriel ¹²  was sent by ¹³  God to a town of Galilee called Nazareth, ¹⁴ 

Luke 1:38

1:38 So ¹⁵  Mary said, “Yes, ¹⁶  I am a servant ¹⁷  of the Lord; let this happen to me ¹⁸  according to your word.” ¹⁹  Then ²⁰  the angel departed from her.

Luke 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ²¹  for I proclaim to you good news ²²  that brings great joy to all the people:

Luke 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ²³  and your wife Elizabeth will bear you a son; you ²⁴  will name him John. ²⁵ 

Luke 1:19

1:19 The ²⁶  angel answered him, “I am Gabriel, who stands ²⁷  in the presence of God, and I was sent to speak to you and to bring ²⁸  you this good news.

Luke 1:35

1:35 The angel replied, ²⁹  “The Holy Spirit will come upon you, and the power of the Most High will overshadow ³⁰  you. Therefore the child ³¹  to be born ³²  will be holy; ³³  he will be called the Son of God.

[1:11]  ¹ 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]  ² 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]  ³ 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).

[1:30]  ⁴ tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.

[1:30]  ⁵ sn Do not be afraid. See 1:13 for a similar statement to Zechariah.

[1:30]  ⁶ tn Or “grace.”

[2:9]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:9]  ⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.

[2:9]  ⁹ tn Or “stood in front of.”

[2:9]  ¹⁰ tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).

[1:26]  ¹⁰ tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.

[1:26]  ¹¹ sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.

[1:26]  ¹² tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.

[1:26]  ¹³ sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.

[1:38]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.

[1:38]  ¹⁴ tn Grk “behold.”

[1:38]  ¹⁵ 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]  ¹⁶ tn Grk “let this be to me.”

[1:38]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:10]  ¹⁶ tn Grk “behold.”

[2:10]  ¹⁷ tn Grk “I evangelize to you great joy.”

[1:13]  ¹⁹ tn The passive means that the prayer was heard by God.

[1:13]  ²⁰ 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]  ²¹ 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.

[1:19]  ²² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:19]  ²³ tn Grk “the one who is standing before God.”

[1:19]  ²⁴ tn Grk “to announce these things of good news to you.”

[1:35]  ²⁵ tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.

[1:35]  ²⁶ sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).

[1:35]  ²⁷ tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”

[1:35]  ²⁸ tc A few mss (C* Θ Ë¹ 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.

[1:35]  ²⁹ tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.