Discovery BoxLuke 8:1-30
Context8:1 Some time 1 afterward 2 he went on through towns 3 and villages, preaching and proclaiming the good news 4 of the kingdom of God. 5 The 6 twelve were with him, 8:2 and also some women 7 who had been healed of evil spirits and disabilities: 8 Mary 9 (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza 10 (Herod’s 11 household manager), 12 Susanna, and many others who provided for them 13 out of their own resources.
8:4 While a large crowd was gathering and people were coming to Jesus 14 from one town after another, 15 he spoke to them 16 in a parable: 8:5 “A sower went out to sow 17 his seed. 18 And as he sowed, some fell along the path and was trampled on, and the wild birds 19 devoured it. 8:6 Other seed fell on rock, 20 and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, 21 and they grew up with it and choked 22 it. 8:8 But 23 other seed fell on good soil and grew, 24 and it produced a hundred times as much grain.” 25 As he said this, 26 he called out, “The one who has ears to hear had better listen!” 27
8:9 Then 28 his disciples asked him what this parable meant. 29 8:10 He 30 said, “You have been given 31 the opportunity to know 32 the secrets 33 of the kingdom of God, 34 but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 35
8:11 “Now the parable means 36 this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil 37 comes and takes away the word 38 from their hearts, so that they may not believe 39 and be saved. 8:13 Those 40 on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, 41 but 42 in a time of testing 43 fall away. 44 8:14 As for the seed that 45 fell among thorns, these are the ones who hear, but 46 as they go on their way they are choked 47 by the worries and riches and pleasures of life, 48 and their fruit does not mature. 49 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing 50 the word, cling to it 51 with an honest and good 52 heart, and bear fruit with steadfast endurance. 53
8:16 “No one lights 54 a lamp 55 and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 56 8:17 For nothing is hidden 57 that will not be revealed, 58 and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, 59 for whoever has will be given more, but 60 whoever does not have, even what he thinks he has 61 will be taken from him.”
8:19 Now Jesus’ 62 mother and his brothers 63 came to him, but 64 they could not get near him because of the crowd. 8:20 So 65 he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied 66 to them, “My mother and my brothers are those 67 who hear the word of God and do it.” 68
8:22 One 69 day Jesus 70 got into a boat 71 with his disciples and said to them, “Let’s go across to the other side of the lake.” So 72 they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm 73 came down on the lake, 74 and the boat 75 started filling up with water, and they were in danger. 8:24 They 76 came 77 and woke him, saying, “Master, Master, 78 we are about to die!” So 79 he got up and rebuked 80 the wind and the raging waves; 81 they died down, and it was calm. 8:25 Then 82 he said to them, “Where is your faith?” 83 But they were afraid and amazed, 84 saying to one another, “Who then is this? He commands even the winds and the water, 85 and they obey him!”
8:26 So 86 they sailed over to the region of the Gerasenes, 87 which is opposite 88 Galilee. 8:27 As 89 Jesus 90 stepped ashore, 91 a certain man from the town 92 met him who was possessed by demons. 93 For a long time this man 94 had worn no clothes and had not lived in a house, but among 95 the tombs. 8:28 When he saw 96 Jesus, he cried out, fell 97 down before him, and shouted with a loud voice, “Leave me alone, 98 Jesus, Son of the Most High 99 God! I beg you, do not torment 100 me!” 8:29 For Jesus 101 had started commanding 102 the evil 103 spirit to come out of the man. (For it had seized him many times, so 104 he would be bound with chains and shackles 105 and kept under guard. But 106 he would break the restraints and be driven by the demon into deserted 107 places.) 108 8:30 Jesus then 109 asked him, “What is your name?” He 110 said, “Legion,” 111 because many demons had entered him.
[8:1] 1 tn Grk “And it happened that some time.” 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.
[8:1] 2 tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.
[8:1] 4 sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.
[8:1] 5 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:1] 6 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[8:2] 7 sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.
[8:2] 8 tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).
[8:2] 9 sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.
[8:3] 10 sn Cuza is also spelled “Chuza” in many English translations.
[8:3] 11 sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[8:3] 12 tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.
[8:3] 13 tc Many
[8:4] 14 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:4] 15 tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”
[8:4] 16 tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.
[8:5] 17 sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.
[8:5] 18 tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.
[8:5] 19 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[8:6] 20 sn The rock in Palestine would be a limestone base lying right under the soil.
[8:7] 21 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
[8:7] 22 sn That is, crowded out the good plants.
[8:8] 23 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.
[8:8] 24 tn Grk “when it grew, after it grew.”
[8:8] 25 sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.
[8:8] 26 tn Grk “said these things.”
[8:8] 27 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).
[8:9] 28 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:9] 29 tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).
[8:10] 30 tn Here δέ (de) has not been translated.
[8:10] 31 tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
[8:10] 32 tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
[8:10] 33 tn Grk “the mysteries.”
[8:10] 34 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[8:10] 35 sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
[8:11] 36 tn Grk “is,” but in this context it is clearly giving an explanation of the parable.
[8:12] 37 sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
[8:12] 38 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
[8:12] 39 tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.
[8:13] 40 tn Here δέ (de) has not been translated.
[8:13] 41 sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.
[8:13] 42 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:13] 43 tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.
[8:13] 44 sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.
[8:14] 45 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 46 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 47 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 48 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 49 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[8:15] 50 tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.
[8:15] 51 sn There is a tenacity that is a part of spiritual fruitfulness.
[8:15] 52 sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.
[8:15] 53 sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.
[8:16] 54 tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.
[8:16] 55 sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.
[8:16] 56 tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).
[8:17] 57 sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.
[8:18] 59 tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”
[8:18] 60 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:18] 61 sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.
[8:19] 62 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[8:19] 63 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] 64 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:20] 65 tn Here καί (kai) has been translated as “so” to indicate the sequence of events.
[8:21] 66 tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”
[8:21] 67 tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.
[8:21] 68 sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.
[8:22] 69 tn Grk “Now it happened that one.” 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.
[8:22] 70 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:22] 71 sn A boat that held all the disciples would be of significant size.
[8:22] 72 tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[8:23] 74 sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.
[8:23] 75 tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.
[8:24] 76 tn Here δέ (de) has not been translated.
[8:24] 77 tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[8:24] 78 tn The double vocative shows great emotion.
[8:24] 79 tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.
[8:24] 80 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
[8:24] 81 sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.
[8:25] 82 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[8:25] 83 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
[8:25] 84 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
[8:25] 85 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
[8:26] 86 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.
[8:26] 87 tc The textual tradition here is quite complicated. Most
[8:26] 88 sn That is, across the Sea of Galilee from Galilee.
[8:27] 89 tn Here δέ (de) has not been translated.
[8:27] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:27] 91 tn Grk “stepped out on land.”
[8:27] 93 tn Grk “who had demons.”
[8:27] 94 tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.
[8:28] 96 tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.
[8:28] 97 tn Grk “and fell,” 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.
[8:28] 98 tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”
[8:28] 99 sn On the title Most High see Luke 1:35.
[8:28] 100 sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.
[8:29] 101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[8:29] 102 tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì75 B Θ Ξ Ψ Ë13 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.
[8:29] 104 tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.
[8:29] 105 tn Or “fetters”; these were chains for the feet.
[8:29] 106 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:29] 107 tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.
[8:29] 108 sn This is a parenthetical, explanatory comment by the author.
[8:30] 109 tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.
[8:30] 110 tn Here δέ (de) has not been translated.
[8:30] 111 sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.
