Lukas 5:7

5:7 So ¹  they motioned ²  to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. ³ 

Lukas 8:32

8:32 Now a large herd of pigs was feeding there on the hillside, ⁴  and the demonic spirits ⁵  begged Jesus ⁶  to let them go into them. He gave them permission. ⁷ 

Lukas 8:38

8:38 The man from whom the demons had gone out begged to go ⁸  with him, but Jesus ⁹  sent him away, saying,

Lukas 8:41

8:41 Then ¹⁰  a man named Jairus, who was a ruler ¹¹  of the synagogue, ¹²  came up. Falling ¹³  at Jesus’ feet, he pleaded ¹⁴  with him to come to his house,

Lukas 12:36

12:36 be like people ¹⁵  waiting for their master to come back from the wedding celebration, ¹⁶  so that when he comes and knocks they can immediately open the door for him.

[5:7]  ¹ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

[5:7]  ² tn That is, “they signaled by making gestures” (L&N 33.485).

[5:7]  ³ tn This infinitive conveys the idea that the boats were at the point of sinking.

[8:32]  ⁴ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

[8:32]  ⁵ tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

[8:32]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[8:32]  ⁷ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

[8:38]  ⁸ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

[8:38]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:41]  ¹⁰ 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]  ¹¹ 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]  ¹² sn See the note on synagogues in 4:15.

[8:41]  ¹³ 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]  ¹⁴ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[12:36]  ¹⁵ tn That is, like slaves (who are mentioned later, vv. 37-38), although the term ἀνθρώποις (anqrwpoi") is used here. Since in this context it appears generic rather than gender-specific, the translation “people” is employed.

[12:36]  ¹⁶ sn An ancient wedding celebration could last for days (Tob 11:18).