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).
2 tn Or “town.” See the note on “city” in v. 4.
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.
6 sn See the note on today in 2:11.
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.
14 sn See the note on today in 2:11.
15 tc Most
16 tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.
17 sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.
18 sn On today here and in v. 9, see the note on today in 2:11.
19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative
20 sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.
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.