¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

² tn Grk “he said to them.”

³ tn Grk “Why is it that you were looking for me?”

⁴ tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.

⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁶ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁸ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

⁹ sn See the note on Pharisees in 5:17.

¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

¹² tn Grk “and reclined 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.

¹³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

¹⁴ tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

¹⁵ sn See the note on synagogues in 4:15.

¹⁶ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

¹⁷ tn This verb is an imperfect tense, commonly used by Luke for vividness.

¹⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

¹⁹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

²⁰ tn Grk “to eat bread,” an idiom for participating in a meal.

²¹ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

²² sn See the note on Pharisees in 5:17.

²³ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

²⁴ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

²⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

²⁶ 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.

²⁷ 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).

²⁸ 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.”

²⁹ 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.

³⁰ sn So that my house will be filled. God will bless many people.

³¹ tc Most mss (A [D] W [Ψ] ˹³ 33^vid Ï latt) read “Jesus looking up, saw him and said.” The words “saw him and” are not in א B L T Θ Ë¹ 579 1241 2542 pc co. Both the testimony for the omission and the natural tendency toward scribal expansion argue for the shorter reading here.

³² tn Grk “hastening, come down.” σπεύσας (speusa") has been translated as a participle of manner.

³³ sn I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus (5:31-32). This act of fellowship indicated acceptance.

³⁴ sn On today here and in v. 9, see the note on today in 2:11.

³⁵ tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³⁷ tn Or “seized” (L&N 37.109).

³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³⁹ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.