2:29 “Now, according to your word, 5 Sovereign Lord, 6 permit 7 your servant 8 to depart 9 in peace.
10:17 Then 14 the seventy-two 15 returned with joy, saying, “Lord, even the demons submit to 16 us in your name!” 17
12:41 Then 25 Peter said, “Lord, are you telling this parable for us or for everyone?” 26
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 sn The phrase according to your word again emphasizes that God will perform his promise.
6 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").
7 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
8 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.
sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
9 tn Grk “now release your servant.”
10 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
11 tn The word “there” is not in the Greek text, but is implied.
12 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual 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. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. In addition, the parallel passage in Matt 8:6 uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.
13 tn The term ἔντιμος (entimos) could mean “highly valued,” but this sounds too much like the slave was seen as an asset, while the text suggests a genuine care for the person. More archaically, it could be said the centurion was fond of this slave.
14 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
15 tc See the tc note on the number “seventy-two” in Luke 10:1.
16 tn Or “the demons obey”; see L&N 36.18.
17 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
19 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
20 sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
21 tc Most
22 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
23 sn The double vocative Martha, Martha communicates emotion.
24 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
25 tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.
26 sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.
27 tn Here δέ (de) has not been translated.
28 tn Grk “said to.”
29 sn The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.
30 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply was triggered by the preceding question.
31 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
32 sn The confidence Peter has in private (Lord, I am ready…) will wilt under the pressure of the public eye.
33 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.
34 sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.
35 sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.
36 tn Here δέ (de) has not been translated.
37 tn The direct question using “if” in Greek is not unusual (BDF §440.3).
38 sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.
39 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
40 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.