Luke 8:35

8:35 So ¹  the people went out to see what had happened, and they came to Jesus. They ²  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 ³  a man named Jairus, who was a ruler ⁴  of the synagogue, ⁵  came up. Falling ⁶  at Jesus’ feet, he pleaded ⁷  with him to come to his house,

Luke 10:11

10:11 ‘Even the dust of your town ⁸  that clings to our feet we wipe off ⁹  against you. ¹⁰  Nevertheless know this: The kingdom of God has come.’ ¹¹ 

Luke 15:22

15:22 But the father said to his slaves, ¹²  ‘Hurry! Bring the best robe, ¹³  and put it on him! Put a ring on his finger ¹⁴  and sandals ¹⁵  on his feet!

Luke 24:39

24:39 Look at my hands and my feet; it’s me! ¹⁶  Touch me and see; a ghost ¹⁷  does not have flesh and bones like you see I have.”

[8:35]  ¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

[8:35]  ² 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]  ³ 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]  ⁴ 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]  ⁵ sn See the note on synagogues in 4:15.

[8:41]  ⁶ 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]  ⁷ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[10:11]  ⁵ tn Or “city.”

[10:11]  ⁶ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ⁷ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ⁸ 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]  ⁷ tn See the note on the word “slave” in 7:2.

[15:22]  ⁸ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ⁹ 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]  ¹⁰ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[24:39]  ⁹ tn Grk “that it is I myself.”

[24:39]  ¹⁰ tn See tc note on “ghost” in v. 37.