Luke 3:7

3:7 So John ¹  said to the crowds ²  that came out to be baptized by him, “You offspring of vipers! ³  Who warned you to flee ⁴  from the coming wrath?

Luke 5:1

The Call of the Disciples

5:1 Now ⁵  Jesus was standing by the Lake of Gennesaret, ⁶  and the crowd was pressing around him ⁷  to hear the word of God.

Luke 5:15

5:15 But the news about him spread even more, ⁸  and large crowds were gathering together to hear him ⁹  and to be healed of their illnesses.

Luke 5:29

5:29 Then ¹⁰  Levi gave a great banquet ¹¹  in his house for Jesus, ¹²  and there was a large crowd of tax collectors and others sitting ¹³  at the table with them.

Luke 7:11

Raising a Widow’s Son

7:11 Soon ¹⁴  afterward ¹⁵  Jesus ¹⁶  went to a town ¹⁷  called Nain, and his disciples and a large crowd went with him.

Luke 7:24

7:24 When ¹⁸  John’s messengers had gone, Jesus ¹⁹  began to speak to the crowds about John: “What did you go out into the wilderness ²⁰  to see? A reed shaken by the wind? ²¹ 

Luke 8:19

Jesus’ True Family

8:19 Now Jesus’ ²²  mother and his brothers ²³  came to him, but ²⁴  they could not get near him because of the crowd.

Luke 8:42

8:42 because he had an only daughter, about twelve years old, and she was dying. ²⁵ 

As Jesus was on his way, the crowds pressed ²⁶  around him.

Luke 9:38

9:38 Then ²⁷  a man from the crowd cried out, ²⁸  “Teacher, I beg you to look at ²⁹  my son – he is my only child!

Luke 11:14

Jesus and Beelzebul

11:14 Now ³⁰  he was casting out a demon that was mute. ³¹  When ³²  the demon had gone out, the man who had been mute began to speak, ³³  and the crowds were amazed.

Luke 12:13

The Parable of the Rich Landowner

12:13 Then ³⁴  someone from the crowd said to him, “Teacher, tell ³⁵  my brother to divide the inheritance with me.”

Luke 12:54

Reading the Signs

12:54 Jesus ³⁶  also said to the crowds, “When you see a cloud rising in the west, ³⁷  you say at once, ‘A rainstorm ³⁸  is coming,’ and it does.

Luke 19:3

19:3 He ³⁹  was trying to get a look at Jesus, ⁴⁰  but being a short man he could not see over the crowd. ⁴¹ 

Luke 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁴²  and the man named Judas, one of the twelve, was leading them. He walked up ⁴³  to Jesus to kiss him. ⁴⁴ 

Luke 23:48

23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. ⁴⁵ 

[3:7]  ¹ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:7]  ² sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.

[3:7]  ³ tn Or “snakes.”

[3:7]  ⁴ sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.

[5:1]  ⁵ tn Grk “Now it happened that.” 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.

[5:1]  ⁶ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁷ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[5:15]  ⁹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ¹⁰ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:29]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ¹⁴ sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

[5:29]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ¹⁶ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

[7:11]  ¹⁷ tn Grk “And it happened that soon.” 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.

[7:11]  ¹⁸ tc Several variants to ἐγένετο ἐν τῷ (egeneto en tw) are found before the adverb ἑξῆς (Jexh"), all of them clarifying by the use of the feminine article that the next day is meant (τῇ [th] in D; ἐγένετο τῇ in W; ἐγένετο ἐν τῇ in א* C K 565 892 1424 pm). But these readings are decidedly secondary, for they are more specific than Luke usually is, and involve an unparalleled construction (viz., article + ἡμέρα [Jhmera] + ἑξῆς; elsewhere, when Luke uses this adverb, the noun it modifies is either implied or after the adverb [cf. Luke 9:37; Acts 21:1; 25:17; 27:18)]. The reading adopted for the translation is a more general time indicator; the article τῷ modifies an implied χρόνῳ (cronw), with the general sense of “soon afterward.”

[7:11]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ²⁰ tn The term πόλις (polis) can refer to a small town, which is what Nain was. It was about six miles southeast of Nazareth.

[7:24]  ²¹ tn Here δέ (de) has not been translated.

[7:24]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:24]  ²³ tn Or “desert.”

[7:24]  ²⁴ tn There is a debate as to whether one should read this figuratively (“to see someone who is easily blown over?”) or literally (Grk “to see the wilderness vegetation?…No, to see a prophet”). Either view makes good sense, but the following examples suggest the question should be read literally and understood to point to the fact that a prophet drew them to the desert.

[8:19]  ²⁵ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[8:19]  ²⁶ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

[8:19]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[8:42]  ²⁹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

[8:42]  ³⁰ sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

[9:38]  ³³ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the somewhat unexpected appearance of the man. 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).

[9:38]  ³⁴ tn Grk “cried out, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[9:38]  ³⁵ tn This verb means “to have regard for”; see Luke 1:48.

[11:14]  ³⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[11:14]  ³⁸ tn The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. TEV, “a demon that could not talk”).

[11:14]  ³⁹ tn Grk “And 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. Here δέ (de) has not been translated either.

[11:14]  ⁴⁰ sn This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.

[12:13]  ⁴¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:13]  ⁴² sn Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.

[12:54]  ⁴⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has been translated as “also” and δέ (de) has not been translated.

[12:54]  ⁴⁶ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁴⁷ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[19:3]  ⁴⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:3]  ⁵⁰ tn Grk “He was trying to see who Jesus was.”

[19:3]  ⁵¹ tn Grk “and he was not able to because of the crowd, for he was short in stature.”

[22:47]  ⁵³ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁵⁴ tn Grk “drew near.”

[22:47]  ⁵⁵ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[23:48]  ⁵⁷ sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.