Luke 2:29

2:29 “Now, according to your word, ¹  Sovereign Lord, ²  permit ³  your servant ⁴  to depart ⁵  in peace.

Luke 7:10

7:10 So ⁶  when those who had been sent returned to the house, they found the slave ⁷  well.

Luke 20:11

20:11 So ⁸  he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. ⁹ 

Luke 7:3

7:3 When the centurion ¹⁰  heard ¹¹  about Jesus, he sent some Jewish elders ¹²  to him, asking him to come ¹³  and heal his slave.

Luke 14:17

14:17 At ¹⁴  the time for the banquet ¹⁵  he sent his slave ¹⁶  to tell those who had been invited, ‘Come, because everything is now ready.’

Luke 14:23

14:23 So ¹⁷  the master said to his ¹⁸  slave, ‘Go out to the highways ¹⁹  and country roads ²⁰  and urge ²¹  people ²²  to come in, so that my house will be filled. ²³ 

Luke 17:7

17:7 “Would any one of you say ²⁴  to your slave ²⁵  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ²⁶ 

Luke 20:10

20:10 When harvest time came, he sent a slave ²⁷  to the tenants so that they would give ²⁸  him his portion of the crop. ²⁹  However, the tenants beat his slave ³⁰  and sent him away empty-handed.

Luke 22:50

22:50 Then ³¹  one of them ³²  struck the high priest’s slave, ³³  cutting off his right ear.

[2:29]  ¹ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ² tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ³ 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.

[2:29]  ⁴ 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.

[2:29]  ⁵ tn Grk “now release your servant.”

[7:10]  ⁶ tn Here καί (kai) has been translated as “so” to indicate the summarization at the end of the account.

[7:10]  ⁷ tc Most mss, especially later ones (A C [D] Θ Ψ Ë¹³ 33 Ï), have “the sick slave” here instead of “the slave.” This brings out the contrast of the healing more clearly, but this reading looks secondary both internally (scribes tended toward clarification) and externally (the shorter reading is well supported by a variety of witnesses: Ì⁷⁵ א B L W ˹ 579 700 892* 1241 2542 it co).

[20:11]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.

[20:11]  ¹² sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.

[7:3]  ¹⁶ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[7:3]  ¹⁷ tn The participle ἀκούσας (akousas) has been taken temporally.

[7:3]  ¹⁸ sn Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.

[7:3]  ¹⁹ tn The participle ἐλθών (elqwn) has been translated as an infinitive in parallel with διασώσῃ (diaswsh) due to requirements of contemporary English style.

[14:17]  ²¹ tn Grk “And at.” Here καί (kai) has not been translated because of differences between Greek and English style.

[14:17]  ²² tn Or “dinner.”

[14:17]  ²³ tn See the note on the word “slave” in 7:2.

[14:23]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ²⁷ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ²⁸ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ²⁹ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ³⁰ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ³¹ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ³² sn So that my house will be filled. God will bless many people.

[17:7]  ³¹ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ³² tn See the note on the word “slave” in 7:2.

[17:7]  ³³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[20:10]  ³⁶ sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.

[20:10]  ³⁷ tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë¹ Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B ˹³ 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.

[20:10]  ³⁸ tn Grk “from the fruit of the vineyard.”

[20:10]  ³⁹ tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.

[22:50]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ⁴² sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ⁴³ tn See the note on the word “slave” in 7:2.