Luke 7:38

7:38 As ¹  she stood ²  behind him at his feet, weeping, she began to wet his feet with her tears. She ³  wiped them with her hair, ⁴  kissed ⁵  them, ⁶  and anointed ⁷  them with the perfumed oil.

Luke 24:40

24:40 When he had said this, he showed them his hands and his feet. ⁸ 

Luke 1:79

1:79 to give light to those who sit in darkness and in the shadow of death, ⁹ 

to guide our feet into the way ¹⁰  of peace.”

Luke 7:45-46

7:45 You gave me no kiss of greeting, ¹¹  but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet ¹²  with perfumed oil.

Luke 17:16

17:16 He ¹³  fell with his face to the ground ¹⁴  at Jesus’ feet and thanked him. ¹⁵  (Now ¹⁶  he was a Samaritan.) ¹⁷ 

Luke 10:39

10:39 She ¹⁸  had a sister named Mary, who sat ¹⁹  at the Lord’s feet ²⁰  and listened to what he said.

Luke 7:44

7:44 Then, ²¹  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ²²  but she has wet my feet with her tears and wiped them with her hair.

Luke 8:35

8:35 So ²³  the people went out to see what had happened, and they came to Jesus. They ²⁴  found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid.

Luke 8:41

8:41 Then ²⁵  a man named Jairus, who was a ruler ²⁶  of the synagogue, ²⁷  came up. Falling ²⁸  at Jesus’ feet, he pleaded ²⁹  with him to come to his house,

Luke 10:11

10:11 ‘Even the dust of your town ³⁰  that clings to our feet we wipe off ³¹  against you. ³²  Nevertheless know this: The kingdom of God has come.’ ³³ 

Luke 15:22

15:22 But the father said to his slaves, ³⁴  ‘Hurry! Bring the best robe, ³⁵  and put it on him! Put a ring on his finger ³⁶  and sandals ³⁷  on his feet!

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ³⁸  Touch me and see; a ghost ³⁹  does not have flesh and bones like you see I have.”

[7:38]  ¹ tn Grk “And standing.” 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 here in the translation.

[7:38]  ² tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.

[7:38]  ³ tn Grk “tears, and she.” 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 here in the translation.

[7:38]  ⁴ tn Grk “with the hair of her head.”

[7:38]  ⁵ tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:38]  ⁶ tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.

[7:38]  ⁷ sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.

[24:40]  ⁸ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[1:79]  ¹⁵ sn On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10.

[1:79]  ¹⁶ tn Or “the path.”

[7:45]  ²² tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:46]  ²⁹ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.

[17:16]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ³⁷ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ³⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ³⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁴⁰ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[10:39]  ⁴³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁴⁴ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁴⁵ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[7:44]  ⁵⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ⁵¹ 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.

[8:35]  ⁵⁷ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ⁵⁸ tn Grk “Jesus, and they.” 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 here in the translation.

[8:41]  ⁶⁴ 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).

[8:41]  ⁶⁵ 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.

[8:41]  ⁶⁶ sn See the note on synagogues in 4:15.

[8:41]  ⁶⁷ 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.

[8:41]  ⁶⁸ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[10:11]  ⁷¹ tn Or “city.”

[10:11]  ⁷² sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁷³ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁷⁴ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[15:22]  ⁷⁸ tn See the note on the word “slave” in 7:2.

[15:22]  ⁷⁹ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ⁸⁰ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ⁸¹ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[24:39]  ⁸⁵ tn Grk “that it is I myself.”

[24:39]  ⁸⁶ tn See tc note on “ghost” in v. 37.