¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

³ tn Grk “In that same hour” (L&N 67.1).

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁵ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

⁶ tn Or “thank.”

⁷ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

⁸ tn Or “that.”

⁹ sn See 1 Cor 1:26-31.

¹⁰ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

¹¹ tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.

¹² tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.

¹³ tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.

¹⁴ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

¹⁵ tn Or “the master of the household.”

¹⁶ tn Or “rises,” or “stands up.”

¹⁷ tn Or “Sir.”

¹⁸ tn Grk “Open to us.”

¹⁹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

²⁰ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

²¹ sn The double use of the city’s name betrays intense emotion.

²² tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

²³ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

²⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²⁵ tn Grk “you were not willing.”