Luke 21:38

21:38 And all the people ¹  came to him early in the morning to listen to him in the temple courts. ² 

Luke 1:21

1:21 Now ³  the people were waiting for Zechariah, and they began to wonder ⁴  why he was delayed in the holy place. ⁵ 

Luke 7:29

7:29 (Now ⁶  all the people who heard this, even the tax collectors, ⁷  acknowledged ⁸  God’s justice, because they had been baptized ⁹  with John’s baptism.

Luke 19:48

19:48 but ¹⁰  they could not find a way to do it, ¹¹  for all the people hung on his words. ¹² 

Luke 18:43

18:43 And immediately he regained ¹³  his sight and followed Jesus, ¹⁴  praising ¹⁵  God. When ¹⁶  all the people saw it, they too ¹⁷  gave praise to God.

Luke 20:6

20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.”

Luke 23:35

23:35 The people also stood there watching, but the rulers ridiculed ¹⁸  him, saying, “He saved others. Let him save ¹⁹  himself if ²⁰  he is the Christ ²¹  of God, his chosen one!”

[21:38]  ¹ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ² tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[1:21]  ³ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:21]  ⁴ tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.

[1:21]  ⁵ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[7:29]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the parenthetical nature of the comment by the author.

[7:29]  ⁶ sn See the note on tax collectors in 3:12.

[7:29]  ⁷ 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]  ⁸ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle.

[19:48]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ⁸ tn Grk “they did not find the thing that they might do.”

[19:48]  ⁹ 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.

[18:43]  ⁹ tn Or “received” (see the note on the phrase “let me see again” in v. 41).

[18:43]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[18:43]  ¹¹ sn The presence of God’s work leads again to joy, with both the beggar and the people praising God (1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37).

[18:43]  ¹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[18:43]  ¹³ tn The word “too” has been supplied for stylistic reasons.

[23:35]  ¹¹ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[23:35]  ¹² sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.

[23:35]  ¹³ tn This is a first class condition in the Greek text.

[23:35]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”