Luke 9:9

9:9 Herod said, “I had John ¹  beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. ² 

Luke 9:24

9:24 For whoever wants to save his life will lose it, ³  but whoever loses his life for my sake will save it.

Luke 13:2

13:2 He ⁴  answered them, “Do you think these Galileans were worse sinners ⁵  than all the other Galileans, because they suffered these things?

Luke 18:34

18:34 But ⁶  the twelve ⁷  understood none of these things. This ⁸  saying was hidden from them, and they did not grasp ⁹  what Jesus meant. ¹⁰ 

Luke 21:7

21:7 So ¹¹  they asked him, ¹²  “Teacher, when will these things ¹³  happen? And what will be the sign that ¹⁴  these things are about to take place?”

Luke 21:23

21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ¹⁵  on the earth and wrath against this people.

[9:9]  ¹ tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.

[9:9]  ² tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.

[9:24]  ³ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[13:2]  ⁵ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ⁶ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[18:34]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ⁸ tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ⁹ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ¹⁰ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ¹¹ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.

[21:7]  ⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.

[21:7]  ¹⁰ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[21:7]  ¹¹ sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.

[21:7]  ¹² tn Grk “when.”

[21:23]  ¹¹ sn Great distress means that this is a period of great judgment.