Luke 2:32

2:32 a light, ¹ 

for revelation to the Gentiles,

and for glory ²  to your people Israel.”

Luke 20:45

Jesus Warns the Disciples against Pride

20:45 As ³  all the people were listening, Jesus ⁴  said to his disciples,

Luke 1:10

1:10 Now ⁵  the whole crowd ⁶  of people were praying outside at the hour of the incense offering. ⁷ 

Luke 7:1

Healing the Centurion’s Slave

7:1 After Jesus ⁸  had finished teaching all this to the people, ⁹  he entered Capernaum. ¹⁰ 

Luke 20:26

20:26 Thus ¹¹  they were unable in the presence of the people to trap ¹²  him with his own words. ¹³  And stunned ¹⁴  by his answer, they fell silent.

Luke 23:27

23:27 A great number of the people followed him, among them women ¹⁵  who were mourning ¹⁶  and wailing for him.

Luke 3:15

3:15 While the people were filled with anticipation ¹⁷  and they all wondered ¹⁸  whether perhaps John ¹⁹  could be the Christ, ²⁰ 

Luke 19:47

19:47 Jesus ²¹  was teaching daily in the temple courts. The chief priests and the experts in the law ²²  and the prominent leaders among the people were seeking to assassinate ²³  him,

Luke 22:66

22:66 When day came, the council of the elders of the people gathered together, both the chief priests and the experts in the law. ²⁴  Then ²⁵  they led Jesus ²⁶  away to their council ²⁷ 

Luke 8:47

8:47 When ²⁸  the woman saw that she could not escape notice, ²⁹  she came trembling and fell down before him. In ³⁰  the presence of all the people, she explained why ³¹  she had touched him and how she had been immediately healed.

Luke 24:19

24:19 He ³²  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ³³  who, with his powerful deeds and words, proved to be a prophet ³⁴  before God and all the people;

Luke 6:17

The Sermon on the Plain

6:17 Then ³⁵  he came down with them and stood on a level place. ³⁶  And a large number ³⁷  of his disciples had gathered ³⁸  along with ³⁹  a vast multitude from all over Judea, from ⁴⁰  Jerusalem, ⁴¹  and from the seacoast of Tyre ⁴²  and Sidon. ⁴³  They came to hear him and to be healed ⁴⁴  of their diseases,

[2:32]  ¹ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ² sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[20:45]  ³ tn Here δέ (de) has not been translated.

[20:45]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:10]  ⁵ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ⁶ 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]  ⁷ tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

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

[7:1]  ⁸ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ⁹ 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.

[20:26]  ⁹ tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.

[20:26]  ¹⁰ tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.

[20:26]  ¹¹ tn Grk “to trap him in a saying.”

[20:26]  ¹² tn Or “amazed.”

[23:27]  ¹¹ 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]  ¹² 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.

[3:15]  ¹³ tn Or “with expectation.” The participle προσδοκῶντος (prosdokwnto") is taken temporally.

[3:15]  ¹⁴ tn Grk “pondered in their hearts.”

[3:15]  ¹⁵ tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.

[3:15]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[19:47]  ¹⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ¹⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁷ tn Grk “to destroy.”

[22:66]  ¹⁷ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ²⁰ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[8:47]  ¹⁹ tn Here δέ (de) has not been translated.

[8:47]  ²⁰ tn Or “could not remain unnoticed” (see L&N 28.83).

[8:47]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

[8:47]  ²² tn Grk “told for what reason.”

[24:19]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²² tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²³ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[6:17]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ²⁴ tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.

[6:17]  ²⁵ tn Grk “large crowd.”

[6:17]  ²⁶ tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.

[6:17]  ²⁷ tn Grk “and.”

[6:17]  ²⁸ tn Grk “and from,” 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.

[6:17]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ³⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ³¹ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

[6:17]  ³² sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.