Matthew 13:38

13:38 The field is the world and the good seed are the people ¹  of the kingdom. The weeds are the people ²  of the evil one,

Mark 4:15

4:15 These are the ones on the path where the word is sown: Whenever they hear, immediately Satan ³  comes and snatches the word ⁴  that was sown in them.

Luke 8:12

8:12 Those along the path are the ones who have heard; then the devil ⁵  comes and takes away the word ⁶  from their hearts, so that they may not believe ⁷  and be saved.

Luke 8:1

Jesus’ Ministry and the Help of Women

8:1 Some time ⁸  afterward ⁹  he went on through towns ¹⁰  and villages, preaching and proclaiming the good news ¹¹  of the kingdom of God. ¹²  The ¹³  twelve were with him,

Luke 2:13-14

2:13 Suddenly ¹⁴  a vast, heavenly army ¹⁵  appeared with the angel, praising God and saying,

2:14 “Glory ¹⁶  to God in the highest,

and on earth peace among people ¹⁷  with whom he is pleased!” ¹⁸ 

Luke 3:12

3:12 Tax collectors ¹⁹  also came to be baptized, and they said to him, “Teacher, what should we do?”

Luke 5:18

5:18 Just then ²⁰  some men showed up, carrying a paralyzed man ²¹  on a stretcher. ²²  They ²³  were trying to bring him in and place him before Jesus. ²⁴ 

[13:38]  ¹ tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”

[13:38]  ² tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.

[4:15]  ³ sn Interestingly, the synoptic parallels each use a different word for Satan here: Matt 13:19 has “the evil one,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[4:15]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[8:1]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “cities.”

[8:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁴ tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:13]  ¹⁵ tn Grk “a multitude of the armies of heaven.”

[2:14]  ¹⁶ sn Glory here refers to giving honor to God.

[2:14]  ¹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo") referring to both males and females.

[2:14]  ¹⁸ tc Most witnesses (א² B² L Θ Ξ Ψ Ë^1,13 Ï sy bo) have ἐν ἀνθρώποις εὐδοκία (en anqrwpoi" eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anqrwpoi" eudokia", “among people with whom he is pleased”), a reading attested by א* A B* D W pc (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).

[3:12]  ¹⁹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[5:18]  ²⁰ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

[5:18]  ²¹ tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

[5:18]  ²² tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[5:18]  ²³ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[5:18]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.