Luke 1:10

1:10 Now ¹  the whole crowd ²  of people were praying outside at the hour of the incense offering. ³ 

Luke 1:21

1:21 Now ⁴  the people were waiting for Zechariah, and they began to wonder ⁵  why he was delayed in the holy place. ⁶ 

Luke 1:68

1:68 “Blessed ⁷  be the Lord God of Israel,

because he has come to help ⁸  and has redeemed ⁹  his people.

Luke 3:21

The Baptism of Jesus

3:21 Now when ¹⁰  all the people were baptized, Jesus also was baptized. And while he was praying, ¹¹  the heavens ¹²  opened,

Luke 7:1

Healing the Centurion’s Slave

7:1 After Jesus ¹³  had finished teaching all this to the people, ¹⁴  he entered Capernaum. ¹⁵ 

Luke 7:29

7:29 (Now ¹⁶  all the people who heard this, even the tax collectors, ¹⁷  acknowledged ¹⁸  God’s justice, because they had been baptized ¹⁹  with John’s baptism.

Luke 19:48

19:48 but ²⁰  they could not find a way to do it, ²¹  for all the people hung on his words. ²² 

Luke 20:26

20:26 Thus ²³  they were unable in the presence of the people to trap ²⁴  him with his own words. ²⁵  And stunned ²⁶  by his answer, they fell silent.

Luke 22:2

22:2 The ²⁷  chief priests and the experts in the law ²⁸  were trying to find some way ²⁹  to execute ³⁰  Jesus, ³¹  for they were afraid of the people. ³² 

Luke 23:27

23:27 A great number of the people followed him, among them women ³³  who were mourning ³⁴  and wailing for him.

[1:10]  ¹ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ² tn Grk “all the multitude.” While “assembly” is sometimes used here to translate πλῆθος (plhqo"), that term usually implies in English a specific or particular group of people. However, this was simply a large group gathered outside, which was not unusual, especially for the afternoon offering.

[1:10]  ³ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[1:21]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁵ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁶ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:68]  ⁷ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ⁸ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ⁹ tn Or “has delivered”; Grk “has accomplished redemption.”

[3:21]  ¹⁰ tn Grk “Now it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[3:21]  ¹¹ tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.

[3:21]  ¹² tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.

[7:1]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ¹⁴ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ¹⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:29]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ¹⁷ sn See the note on tax collectors in 3:12.

[7:29]  ¹⁸ tn Or “vindicated God”; Grk “justified God.” This could be expanded to “vindicated and responded to God.” The point is that God’s goodness and grace as evidenced in the invitation to John was justified and responded to by the group one might least expect, tax collector and sinners. They had more spiritual sensitivity than others. The contrastive response is clear from v. 30.

[7:29]  ¹⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[19:48]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²⁰ tn Grk “they did not find the thing that they might do.”

[19:48]  ²¹ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:26]  ²² tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ²³ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ²⁴ tn Grk “to trap him in a saying.”

[20:26]  ²⁵ tn Or “amazed.”

[22:2]  ²⁵ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁷ tn Grk “were seeking how.”

[22:2]  ²⁸ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ³⁰ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[23:27]  ²⁸ sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.

[23:27]  ²⁹ tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.