2:11 Today 1 your Savior is born in the city 2 of David. 3 He is Christ 4 the Lord.
4:21 Then 5 he began to tell them, “Today 6 this scripture has been fulfilled even as you heard it being read.” 7
5:26 Then 8 astonishment 9 seized them all, and they glorified 10 God. They were filled with awe, 11 saying, “We have seen incredible 12 things 13 today.” 14
19:5 And when Jesus came to that place, he looked up 15 and said to him, “Zacchaeus, come down quickly, 16 because I must 17 stay at your house today.” 18
19:9 Then 19 Jesus said to him, “Today salvation 20 has come to this household, 21 because he too is a son of Abraham! 22
1 sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
3 tn This is another indication of a royal, messianic connection.
4 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
5 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
7 tn Grk “in your hearing.”
8 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
9 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
10 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
11 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
12 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
13 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
15 tc Most
16 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
21 sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).
22 sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.