Lukas 23:13

Jesus Brought Before the Crowd

23:13 Then ¹  Pilate called together the chief priests, the ²  rulers, and the people,

Lukas 3:17

3:17 His winnowing fork ³  is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, ⁴  but the chaff he will burn up with inextinguishable fire.” ⁵ 

Lukas 11:23

11:23 Whoever is not with me is against me, ⁶  and whoever does not gather with me scatters. ⁷ 

Lukas 24:33

24:33 So ⁸  they got up that very hour and returned to Jerusalem. ⁹  They ¹⁰  found the eleven and those with them gathered together

Lukas 9:17

9:17 They all ate and were satisfied, and what was left over ¹¹  was picked up – twelve baskets of broken pieces.

Lukas 13:34

13:34 O Jerusalem, Jerusalem, ¹²  you who kill the prophets and stone those who are sent to you! ¹³  How often I have longed ¹⁴  to gather your children together as a hen gathers her chicks under her wings, but ¹⁵  you would have none of it! ¹⁶ 

Lukas 8:4

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus ¹⁷  from one town after another, ¹⁸  he spoke to them ¹⁹  in a parable:

Lukas 12:21

12:21 So it is with the one who stores up riches for himself, ²⁰  but is not rich toward God.”

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ²¹  Jesus ²²  called ²³  the twelve ²⁴  together, he gave them power and authority over all demons and to cure ²⁵  diseases,

Lukas 17:37

17:37 Then ²⁶  the disciples ²⁷  said ²⁸  to him, “Where, ²⁹  Lord?” He replied to them, “Where the dead body ³⁰  is, there the vultures ³¹  will gather.” ³² 

Lukas 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. ³³  Then ³⁴  they led Jesus ³⁵  away to their council ³⁶ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ³⁷  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁸  began to speak first to his disciples, “Be on your guard against ³⁹  the yeast of the Pharisees, ⁴⁰  which is hypocrisy. ⁴¹ 

Lukas 6:17

The Sermon on the Plain

6:17 Then ⁴²  he came down with them and stood on a level place. ⁴³  And a large number ⁴⁴  of his disciples had gathered ⁴⁵  along with ⁴⁶  a vast multitude from all over Judea, from ⁴⁷  Jerusalem, ⁴⁸  and from the seacoast of Tyre ⁴⁹  and Sidon. ⁵⁰  They came to hear him and to be healed ⁵¹  of their diseases,

Lukas 10:2

10:2 He ⁵²  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁵³  to send out ⁵⁴  workers into his harvest.

Lukas 15:9

15:9 Then ⁵⁵  when she has found it, she calls together her ⁵⁶  friends and neighbors, saying, ‘Rejoice ⁵⁷  with me, for I have found the coin ⁵⁸  that I had lost.’

Lukas 5:29

5:29 Then ⁵⁹  Levi gave a great banquet ⁶⁰  in his house for Jesus, ⁶¹  and there was a large crowd of tax collectors and others sitting ⁶²  at the table with them.

Lukas 11:29

The Sign of Jonah

11:29 As ⁶³  the crowds were increasing, Jesus ⁶⁴  began to say, “This generation is a wicked generation; it looks for a sign, ⁶⁵  but no sign will be given to it except the sign of Jonah. ⁶⁶ 

Lukas 15:6

15:6 Returning ⁶⁷  home, he calls together ⁶⁸  his ⁶⁹  friends and neighbors, telling them, ‘Rejoice with me, because I have found my sheep that was lost.’

Lukas 1:10

1:10 Now ⁷⁰  the whole crowd ⁷¹  of people were praying outside at the hour of the incense offering. ⁷² 

Lukas 23:18

23:18 But they all shouted out together, ⁷³  “Take this man ⁷⁴  away! Release Barabbas for us!”

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ⁷⁵  will be demanded back from ⁷⁶  you, but who will get what you have prepared for yourself?’ ⁷⁷ 

Lukas 18:31

Another Prediction of Jesus’ Passion

18:31 Then ⁷⁸  Jesus ⁷⁹  took the twelve aside and said to them, “Look, we are going up to Jerusalem, ⁸⁰  and everything that is written about the Son of Man by the prophets will be accomplished. ⁸¹ 

Lukas 15:1

The Parable of the Lost Sheep and Coin

15:1 Now all the tax collectors ⁸²  and sinners were coming ⁸³  to hear him.

Lukas 5:10

5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. ⁸⁴  Then ⁸⁵  Jesus said to Simon, “Do not be afraid; from now on ⁸⁶  you will be catching people.” ⁸⁷ 

Lukas 5:15

5:15 But the news about him spread even more, ⁸⁸  and large crowds were gathering together to hear him ⁸⁹  and to be healed of their illnesses.

Lukas 6:44

6:44 for each tree is known ⁹⁰  by its own fruit. For figs are not gathered ⁹¹  from thorns, nor are grapes picked ⁹²  from brambles. ⁹³ 

Lukas 12:54

Reading the Signs

12:54 Jesus ⁹⁴  also said to the crowds, “When you see a cloud rising in the west, ⁹⁵  you say at once, ‘A rainstorm ⁹⁶  is coming,’ and it does.

Lukas 15:13

15:13 After ⁹⁷  a few days, ⁹⁸  the younger son gathered together all he had and left on a journey to a distant country, and there he squandered ⁹⁹  his wealth ¹⁰⁰  with a wild lifestyle.

Lukas 19:13

19:13 And he summoned ten of his slaves, ¹⁰¹  gave them ten minas, ¹⁰²  and said to them, ‘Do business with these until I come back.’

Lukas 21:37

21:37 So ¹⁰³  every day Jesus ¹⁰⁴  was teaching in the temple courts, ¹⁰⁵  but at night he went and stayed ¹⁰⁶  on the Mount of Olives. ¹⁰⁷ 

[23:13]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:13]  ² tn Grk “and the,” 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.

[3:17]  ³ sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:17]  ⁴ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).

[3:17]  ⁵ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.

[11:23]  ⁶ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ⁷ sn For the image of scattering, see Pss. Sol. 17:18.

[24:33]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ¹¹ sn There was more than enough for everybody, as indicated by the gathering of what was left over.

[13:34]  ¹² sn The double use of the city’s name betrays intense emotion.

[13:34]  ¹³ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ¹⁴ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ¹⁶ tn Grk “you were not willing.”

[8:4]  ¹⁷ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:4]  ¹⁸ tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

[8:4]  ¹⁹ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

[12:21]  ²⁰ sn It is selfishness that is rebuked here, in the accumulation of riches for himself. Recall the emphasis on the first person pronouns throughout the parable.

[9:1]  ²¹ tn Here δέ (de) has not been translated.

[9:1]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ²³ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ²⁴ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ²⁵ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[17:37]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:37]  ²⁷ tn Grk “they”; the referent (the disciples, v. 22) has been specified in the translation for clarity.

[17:37]  ²⁸ tn Grk “answering, they said to him.” This is redundant in contemporary English and has been simplified in the translation.

[17:37]  ²⁹ sn The question “Where, Lord?” means, “Where will the judgment take place?”

[17:37]  ³⁰ tn Or “corpse.”

[17:37]  ³¹ tn The same Greek term can refer to “eagles” or “vultures” (L&N 4.42; BDAG 22 s.v. ἀετός), but in this context it must mean vultures, because the gruesome image is one of dead bodies being consumed by scavengers.

[17:37]  sn Jesus’ answer is that when the judgment comes, the scenes of death will be obvious and so will the location of the judgment.

[17:37]  ³² tn Grk “will be gathered.” The passive construction has been translated as an active one in English.

[22:66]  ³³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:66]  ³⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:66]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:66]  ³⁶ sn Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.

[12:1]  ³⁷ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁹ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁴⁰ sn See the note on Pharisees in 5:17.

[12:1]  ⁴¹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[6:17]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:17]  ⁴³ 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]  ⁴⁴ tn Grk “large crowd.”

[6:17]  ⁴⁵ 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]  ⁴⁶ tn Grk “and.”

[6:17]  ⁴⁷ 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]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:17]  ⁴⁹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[6:17]  ⁵⁰ 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]  map For location see Map1 A1; JP3 F3; JP4 F3.

[6:17]  ⁵¹ 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.

[10:2]  ⁵² tn Here δέ (de) has not been translated.

[10:2]  ⁵³ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁵⁴ tn Grk “to thrust out.”

[15:9]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:9]  ⁵⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[15:9]  ⁵⁷ sn Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.

[15:9]  ⁵⁸ tn Grk “drachma.”

[5:29]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁶⁰ 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]  ⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁶² 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.

[11:29]  ⁶³ tn Here δέ (de) has not been translated.

[11:29]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁶⁵ sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁶⁶ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[15:6]  ⁶⁷ tn Grk “And coming into his…” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:6]  ⁶⁸ sn A touch of drama may be present, as the term calls together can mean a formal celebration (1 Kgs 1:9-10).

[15:6]  ⁶⁹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215). It occurs before “neighbors” as well (“his friends and his neighbors”) but has not been translated the second time because of English style.

[1:10]  ⁷⁰ tn Grk “And,” but “now” better represents the somewhat parenthetical nature of this statement in the flow of the narrative.

[1:10]  ⁷¹ 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]  ⁷² tn The “hour of the incense offering” is another way to refer to the time of sacrifice.

[23:18]  ⁷³ tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.

[23:18]  ⁷⁴ tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.

[12:20]  ⁷⁵ tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ⁷⁶ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ⁷⁷ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.

[18:31]  ⁷⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:31]  ⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:31]  ⁸⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:31]  ⁸¹ tn Or “fulfilled.” Jesus goes to Jerusalem by divine plan as the scripture records (Luke 2:39; 12:50; 22:37; Acts 13:29). See Luke 9:22, 44.

[15:1]  ⁸² sn See the note on tax collectors in 3:12.

[15:1]  ⁸³ tn Grk “were drawing near.”

[5:10]  ⁸⁴ tn Or “business associates.”

[5:10]  ⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:10]  ⁸⁶ sn From now on is a common Lukan expression, see Luke 1:48.

[5:10]  ⁸⁷ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

[5:10]  sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

[5:15]  ⁸⁸ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

[5:15]  ⁸⁹ 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.

[6:44]  ⁹⁰ sn The principle of the passage is that one produces what one is.

[6:44]  ⁹¹ tn Grk “they do not gather”; this has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[6:44]  ⁹² tn This is a different verb (τρυγῶσιν, trugwsin) for gathering from the previous one (συλλέγουσιν, sullegousin).

[6:44]  ⁹³ tn This is a different term (βάτος, batos) for a thorn or bramble bush than the previous one (ἄκανθα, akanqa).

[6:44]  sn The statement nor are grapes picked from brambles illustrates the principle: That which cannot produce fruit, does not produce fruit.

[12:54]  ⁹⁴ 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]  ⁹⁵ sn A cloud rising in the west refers to moisture coming from the Mediterranean Sea.

[12:54]  ⁹⁶ tn The term ὄμβρος (ombro") refers to heavy rain, such as in a thunderstorm (L&N 14.12).

[15:13]  ⁹⁷ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:13]  ⁹⁸ tn Grk “after not many days.”

[15:13]  ⁹⁹ tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).

[15:13]  ¹⁰⁰ tn Or “estate” (the same word has been translated “estate” in v. 12).

[19:13]  ¹⁰¹ tn See the note on the word “slave” in 7:2.

[19:13]  ¹⁰² sn That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.

[21:37]  ¹⁰³ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ¹⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ¹⁰⁵ tn Grk “in the temple.”

[21:37]  ¹⁰⁶ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ¹⁰⁷ tn Grk “at the mountain called ‘of Olives.’”

[21:37]  sn See the note on the phrase Mount of Olives in 19:29.