¹ tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.

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

³ tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.

⁴ tn Grk “to receive”; but in context the repayment of the amount lent is implied. Jesus was noting that utilitarian motives are the way of the world.

⁵ sn See the note on the word sinners in v. 32.

⁶ tn Grk “to receive as much again.”

⁷ sn In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.

⁸ tc The earliest and best mss read simply ᾿Ιωάννου (Iwannou, “John”) here (Ì⁷⁵ א B L W Ξ Ë¹ 579 pc). Others turn this into “John the Baptist” (K 33 565 al it), “the prophet John the Baptist” (A [D] Θ Ë¹³ Ï lat), or “the prophet John” (Ψ 700 [892 1241] pc). “It appears that προφήτης was inserted by pedantic copyists who wished thereby to exclude Christ from the comparison, while others added τοῦ βαπτιστοῦ, assimilating the text to Mt 11.11” (TCGNT 119).

⁹ sn After John comes a shift of eras. The new era is so great that the lowest member of it (the one who is least in the kingdom of God) is greater than the greatest one of the previous era.

¹⁰ sn The kingdom of God is a major theme of Jesus’ proclamation. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21. It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.

¹¹ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

¹² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

¹³ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

¹⁴ tn Here δέ (de) has not been translated.

¹⁵ sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

¹⁷ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

¹⁸ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

¹⁹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

²⁰ sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

²¹ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

²² tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.

²³ sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.

²⁴ 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.

²⁵ 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).

²⁶ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

²⁷ tn Or “you tried to prevent.”

²⁸ tn See the note on the word “slave” in 7:2.

²⁹ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

³⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

³¹ tn See v. 35 (same verb).

³² tn Grk “have them 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.

³³ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

³⁴ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

³⁵ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

³⁶ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³⁸ tn Grk “And in all these things.” There is no way Lazarus could carry out this request even if divine justice were not involved.

³⁹ sn The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.

⁴⁰ tn Grk “between us and you.”