Lukas 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.

Lukas 1:69

1:69 For ⁴  he has raised up ⁵  a horn of salvation ⁶  for us in the house of his servant David, ⁷ 

Lukas 11:16

11:16 Others, to test ⁸  him, ⁹  began asking for ¹⁰  a sign ¹¹  from heaven.

Lukas 22:12

22:12 Then he will show you a large furnished room upstairs. Make preparations there.”

Lukas 22:24

22:24 A dispute also started ¹²  among them over which of them was to be regarded as the greatest. ¹³ 

[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).

[1:69]  ⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[11:16]  ⁸ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁹ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ¹⁰ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ¹¹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[22:24]  ¹² tn Or “happened.”

[22:24]  ¹³ tn Though the term μείζων (meizwn) here is comparative in form, it is superlative in sense (BDF §244).