Lukas 1:69

1:69 For ¹  he has raised up ²  a horn of salvation ³  for us in the house of his servant David, ⁴ 

Lukas 1:73

1:73 the oath ⁵  that he swore to our ancestor ⁶  Abraham.

This oath grants ⁷ 

Lukas 2:14

2:14 “Glory ⁸  to God in the highest,

and on earth peace among people ⁹  with whom he is pleased!” ¹⁰ 

Lukas 2:32

2:32 a light, ¹¹ 

for revelation to the Gentiles,

and for glory ¹²  to your people Israel.”

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

[1:69]  ² sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ³ 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]  ⁴ 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.

[1:73]  ⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁶ tn Or “forefather”; Grk “father.”

[1:73]  ⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[2:14]  ⁸ sn Glory here refers to giving honor to God.

[2:14]  ⁹ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁰ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[2:32]  ¹¹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.