¹ tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.

⁴ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

⁵ sn There is a tenacity that is a part of spiritual fruitfulness.

⁶ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

⁷ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

⁸ tn Grk “And after these things.” Here δέ (de) has not been translated.

⁹ tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

¹⁰ tn Or “city.”

¹¹ tn Or perhaps “in a cellar” (L&N 28.78). The point is that the light of Jesus’ teaching has been put in public view.

¹² tc The phrase “or under a basket” is lacking in some important and early mss (Ì^45,75 L Γ Ξ 070 ˹ 700* 1241 2542 pc sy^s sa). It is hard to decide in this case, since the inclusion of “or under a basket” is widely attested by some early and decent witnesses, as well as the overwhelming majority of mss (א A B C D W Θ Ψ Ë¹³ Ï latt). The parallel passage in Luke 8:16 does not include “under a basket.” If the phrase “under a basket” were added as a harmonization with Mark 4:21 and Matt 5:15, it is perhaps surprising that scribes did not add the phrase at Luke 8:16 as well. It seems somewhat more likely that a scribe copying Luke would be inclined to harmonize 11:33 with 8:16 by omitting the phrase here. Thus, the words “or under a basket” seem to have the marks of authenticity.

tn Or “a bowl”; this refers to any container for dry material of about eight liters (two gallons) capacity. It could be translated “basket, box, bowl” (L&N 6.151).

¹³ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

¹⁴ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

¹⁵ tn The direct object (“you”) is understood.

¹⁶ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

¹⁷ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

¹⁸ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

¹⁹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

²⁰ sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

²¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

²² tn Grk “after not many days.”

²³ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

²⁴ tn Or “estate” (the same word has been translated “estate” in v. 12).

²⁵ tn Grk “Who among you, having a slave… would say to him.”

²⁶ tn See the note on the word “slave” in 7:2.

²⁷ 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.

²⁸ tn Grk “And it happened that when.” 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.

²⁹ tn Grk “he said for these slaves to be called to him.” The passive construction has been translated as an active one and simplified to “he summoned.”

³⁰ tn Grk “in order that he might know” (a continuation of the preceding sentence). Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he” as subject and the verb “wanted” to convey the idea of purpose.

³¹ sn The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.

³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³³ tc Some important Western mss (D it) lack the words from this point to the end of v. 20. However, the authenticity of these verses is very likely. The inclusion of the second cup is the harder reading, since it differs from Matt 26:26-29 and Mark 14:22-25, and it has much better ms support. It is thus easier to explain the shorter reading as a scribal accident or misunderstanding. Further discussion of this complicated problem (the most difficult in Luke) can be found in TCGNT 148-50.

³⁴ sn The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.

³⁵ tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.

³⁶ tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”

³⁷ sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

³⁸ tn Grk “in the temple.”

³⁹ tn Grk “lay hands on me.”

⁴⁰ tn Or “your time.”

⁴¹ tn Or “authority,” “domain.”